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DEVIL
AND
GOD –
The
Omega
Book
Supernotational
Philosophy
Copyright
©
2011 John O'Loughlin
____________
CONTENTS
1.
Preface
2.
Aphs.
1-289
___________
PREFACE
This
text
is
largely composed of what I am wont to call philosophical supernotes
- a sort of cross between essays and aphorisms - and is not written in
the
usual linear fashion of a straightforward progression from idea to
idea, but
follows a spiralling course towards a kind of ideological summit which
is both
an ending and a beginning, an achievement and an aspiration. In such fashion ideas are not stated and
abandoned, as in the linear mode of writing, but introduced on one
level of the
spiral and taken-up again on another, higher level later on, where they
are
re-worked in more detail or clarified and consummated, as the case may
be. Sometimes a particular idea, or theme,
will
pass through three or more turns of the ascending spiral before finally
being
abandoned; one might argue that such an idea is major rather than minor
and
forms a kind of leitmotiv
to the work as a whole, appearing first in one way,
then in another, modified by changing perspectives as much as by
position in
the literary edifice. For why should one
confine oneself merely to a single point of view? Or
expect
the reader to recall everything
stated on an earlier page when he is over half-way through the work? Re-statement enhances the idea's credibility,
lends it extra weight, and keeps it fresh in the mind.
I have never despised repetition, nor
contradiction, or what may appear as such.
An idea tentatively expressed lower down the literary edifice
may be but
an introduction, an exploration of unknown and, by its peculiar nature,
hazardous or controversial material.
Re-expressed in slightly different and firmer terms higher up
the
spiralling edifice, such an idea acquires the mantle of conviction, of
ideological certitude. In such fashion,
philosophical progress is made. And the
reader, mindful of the contrast between the earlier and later
perspectives, is
left in no doubt of it! He becomes the
chief witness of the unfolding and maturation of higher truth - what I
am wont
to call Supertruth, which is above and
beyond all
illusion.
John
O'Loughlin, 1985 (Revised 2006)
______________
1. Woman: nature, realism.
Man: free to be either antinatural
or supernatural.
2. Woman is of the world; her kingdom is
the
world.
3. True art: supernatural.
Worldly art: natural. False art: antinatural.
4. World: ancient
5. God and the Devil have this much in
common:
neither of them much likes 'the world'.
6. God (the Father) did not create nature:
it
grew out of the world as a sort of middle ground in between the subnatural and the supernatural.
7. Atheism is a philosophy of the Devil;
only
the Devil denies God.
8. Sense in which blue-collar workers are
communistic and white-collar workers fascistic.
A particle/wavicle
dichotomy
of manual/intellectual work which, in each case, lies beyond the
bourgeois
managerial pale.
9. Grand bourgeois - bourgeois - petty
bourgeois: three stages and/or degrees of owner/manager exploitation of
the
working class, whether the latter be industrial and proletarian or
commercial
and folksy or, rather, folkish. What lies beyond the parliamentary tradition
effectively transcends it, whether of the Communist Far Left or of the
Fascist
Far Right. You cannot speak of
Communists in the Labour Party or of Fascists in the Conservative
Party, for
the simple reason that genuine Communists and Fascists would never
deign to
compromise with parliamentarianism, being external to it.
Thus there is no such thing as a Labour
Communist or a Tory Fascist; though each of the parties will harbour
their own
respective extremes.
10. What parliament is to political tradition,
painterly art is to aesthetic tradition: a bourgeois genre standing
in-between
the evolutionary extremes of sculpture and holography.
Thus no more than a parliamentarian can be
described as a Communist or a Fascist (even if by chance or design he
erroneously thinks of himself in either of these extreme terms), can a
painting
be so described. For, with the
paradoxical exception of Socialist Realism, canvas art is by definition
bourgeois and incapable of extending beyond a petty-bourgeois level of
abstraction, whether of the Abstract Impressionist Extreme Right (a
Radical
Conservative equivalent), or of the Abstract Expressionist Extreme Left
(a
Radical Labour equivalent). As in
parliament, so also on canvas: work within an atomic tradition is
constrained
and defined by the nature of that tradition.
If you want proletarian or folkish
levels of
art you must either turn to sculptural light art on the Far Left, or to
free
light art on the Far Right. An abstract
painter who considers himself to be either
a Communist
or a Fascist, depending on his particular creative bent, is no less
self-deluded than a parliamentarian of like opinion!
So far as the genuine Communists and Fascists
are concerned, such a man is no more than a petty-bourgeois painterly
traditionalist, his work equivalent to one or other of the contemporary
Western
manifestations of parliamentary extremism.
As modern history adequately attests, the Communist authorities
of the
(former)
11. If light sculpture, or sculptural light art,
is Marxist, then light art, as implying the use of slender neon tubing,
could
be described as Marxist-Leninist, i.e. less materialistic because of
the infusion
of a pseudo-theocratic element deriving from Lenin.
A distinction, then,
between the proletarian and the pseudo-proletarian, the Marxist Far
Left and
the Marxist-Leninist Right. By
contrast, free light art, meaning spotlights trained on the night sky
and/or
laser shows, would be Fascist, since idealistic rather than
materialistic, and
we need not doubt that holography, or the projection of images into
space
through the refraction of light, lies beyond this as a kind of Social
Transcendentalist equivalent indicative of a superfolkish
status capable of leading, in due course, to a classless absolutism of
pure
idealism, once computer graphics become the accepted norm.
12. Novel writing: no less pertinent to a
bourgeois democratic tradition than painterly art.
The realistic novel, that artful combination
of materialistic and idealistic elements, the literary mean, one now
slighted
and spurned by the (extremist) practitioners of the petty-bourgeois
antinovel
and supernovel respectively: the former
given to a
philosophical bias, which finds its parliamentary analogue in the
Labour Party,
the latter given to a poetical bias, which finds its parliamentary
analogue in
the Conservatives, each type of novelist contemptuous of the realistic
tradition and, consciously or unconsciously, determined to extend
literary
decadence to the utmost materialistic and idealistic extents, depending
on
his particular bias, while the realistic
novelist, clinging to bourgeois tradition as a matter of
life-and-death, sits
stranded on the rocks of his literary obsolescence as the conflicting
currents
of literary extremism rage all around and beyond him, threatening to
submerge
him beneath their all-pervasive decadence, to sweep away the entire
literary
tradition in the name of absolutist revolutions, albeit revolutions
which,
whether of the extreme left or right, remain intrinsically
petty-bourgeois. For the true
revolutionaries, the class partisans of either a proletarian or a superfolkish absolutism, avoid the novel genre
altogether,
content to leave its disintegration to petty-bourgeois extremists,
while
concentrating on their respective philosophical and poetical frameworks. No less than the philosophic Communist looks
down on the literary materialist, so the poetic Fascist despises the
literary
idealist. For even the most
materialistic or idealistic of novelists are still relative to a degree.
13. In music, the symphony holds the place of the
novel and, for that matter, canvas art ... as the quintessentially
democratic
genre coming in-between autocratic dancing and theocratic concertos,
i.e.
materialistic and idealistic extremes which respectively focus on
rhythm and
pitch. Unlike those, the classical
symphony signifies a realistic balance in regard to rhythm and pitch
which
takes the uniquely atomic form of a compromise between harmony and
melody, the
former subordinate to the latter, as is befitting in a
materialistic/idealistic
compromise. Hence the bourgeois symphony
is a Liberal phenomenon reflecting an atomic realism. Not
so,
however, the petty-bourgeois symphony,
which is divisible into preponderantly materialistic, i.e. rhythmic,
and
preponderantly idealistic, i.e. pitch-oriented, distinctions, depending
on the
composer's ideological bias. Here the
symphony attains to its post-Liberal decadence, as it parts company
with
realism in the name of either materialistic or idealistic extremes, a
Labour/Conservative dichotomy opening up that forces the symphony
apart, breaks
it up, in the musical equivalent of nuclear fission, with ballet-like
rhythmical abstractions on the extreme left, and concerto-like
pitch-oriented
abstractions on the extreme right - an avant-garde dichotomy which
parallels
the splits in literature and art, the symphony no longer recognizable
as such but
assuming absolutist dimensions. And yet,
no matter how radically rhythmic or pitch-orientated the avant-garde
work may
happen to be, it is still connected to the symphonic tradition -
orchestral
works being by definition bourgeois and therefore incapable of either a
Communist or a Fascist status. Like the
experimental painter or novelist, the avant-garde symphonist is a
petty-bourgeois artist whose work will approximate to either a Labour
or a
Conservative political equivalence but never, under any circumstances,
to what
lies beyond the parliamentary tradition and ultimately transcends it! The radical symphonist who considers himself to be either a Communist or a Fascist is
deceiving
himself, no less than the painter or novelist of similar extremist
predilection. At the very least he is
hyping himself
up. Of course, the symphony-proper, as a
harmonic/melodic Liberal compromise, continues to exist and to be
composed and
performed throughout the duration of a petty-bourgeois epoch. Bourgeois composers have no less of a right
to existence in an extreme open society than their revolutionary
detractors. But, as a rule, even their
works, conventional by contemporary standards, will be decadent by
traditional
classical standards, i.e. given to too much harmony and too little
melody, or
vice versa, with certain 'modernist' ingredients or tendencies
thrown-in for
good measure. Where there is no longer a
kind of simultaneous balance between harmony and melody, but an
oscillatory
balance favouring now harmony or, more often, disharmony, now melody
or, more
usually, atonality, we can talk, I believe, of a Liberal Democratic
equivalent,
which will adhere to an extreme realistic framework, now veering
towards Labour
materialism, now veering in the opposite direction ... towards a
Conservative
idealism, the bourgeois in a petty-bourgeois epoch, his relativity
stretched in
an absolutist direction.
14. Clearly, since Communism and Fascism are
People's ideologies lying beyond the democratic pale, the only music
worthy of
being termed Communist or Fascist will likewise lie beyond the
symphonic pale,
transcending acoustic naturalism in either an antinatural
or a supernatural electronic direction, depending, as a rule, on
whether the
music in question is predominantly rhythmic, like rock, or
predominantly
pitch-orientated, like jazz. If the
former, then we can speak of a Communist equivalent - the reduction of
electric
music to the lowest-common-denominator of rhythmic materialism, which
will be
all-the-more absolutist the purer the rock, i.e. the less it is diluted
by
pitch-oriented jazz tendencies that suggest not so much a Marxist as a
Marxist-Leninist equivalent, symptomatic of jazz-rock.
If the latter, however, then we can speak of
a Fascist equivalent - the elevation of electric music to the highest
level of
a pitch-oriented idealism, a kind of musical superidealism
that will be all-the-more absolutist the purer the jazz, i.e. the less
it is
diluted by rhythmical rock tendencies, which suggest not so much a
Fascist as a
Social Transcendentalist equivalent, symptomatic of rock-jazz. Whatever the case, whether
we are dealing with rock and jazz-rock on the one hand or with jazz and
rock-jazz on the other, we have music that transcends the symphonic
pale. Thus true People's music or,
more exactly,
music of the intellectual/revolutionary elites who in one way or
another aspire
to leading the People (with their more popular tastes), being
symptomatic of a
Communist/Fascist dichotomy, is also, on that account, indicative of a
distinction
between the Devil and God on the proletarian and folkish
levels of evolutionary extremism.
Whether the Devil be diluted by God or God by the Devil, as in
Transcendental Socialism and Social Transcendentalism respectively,
this
distinction still holds true and is the key to the intrinsic nature of
the two
types of music - the one 'evil' because rhythmic and antinatural,
the other 'good' because pitch-orientated and supernatural.
15. We live in an age of plonking, particularly
with regard to string and electric bases.
Compared to traditional bowing techniques for double bass, the
regular
plonking of jazz-bass performers testifies to a 'fall', a degeneration
from wavicle continuity to particle
discontinuity, from the
ideal to the material, from an artificial technique in the use of bow
to a
natural technique of fingers to strings.
Where, as in rock, an electric bass is concerned, the same
factors
apply, except that the medium is different, corresponding, one could
argue, to
a new genre, as light art to painting, which transcends the traditional
medium
of the double bass and therefore constitutes a 'fall' (forwards) into
electronics. Inherently an extreme
left-wing medium of musical expression, the electric bass serves a
predominantly rhythmic capacity in contemporary proletarian music, all
the more
efficaciously on account of the plonking finger techniques. The redemption of the bass or, rather, of
bass playing ... can only come through synthesizers, in the form of
synthesized
bass, a new genre suggestive of transmuted particles, as though
Socialism had
become social, in subordination to a supertheocratic
wavicle continuity of pitch-oriented tone.
16. Of all traditional
instruments,
the violin has long held the place of honour as the one most able to
sustain,
through various bowing techniques, a wavicle
continuity in the service of pitch-oriented or, at any rate, melodic
notation. Even the piano seems a
plonking instrument by comparison, the sounds arising from depressed
keys
which, in turn, activate padded hammers that are concealed within the
body
casing in a percussive process of particle discontinuity or
separateness. Thus the piano stands in a
rather left-wing
Liberal light compared to the violin, and we may take it as axiomatic
that
people who wish to maintain or cultivate a right-wing Liberal bias will
necessarily be partial to the violin, with its bowing smoothness. Of all traditional instruments, the violin is
arguably the one most qualified to render a transcendently
pitch-oriented
sound, and we may be sure that what applies to the acoustic violin
applies even
more to the electric one, as certain modern jazzmen, including Jean-Luc
Ponty, have amply demonstrated. And particularly when the instrument in
question is made from synthetic materials like perspex,
which
enhance
its transcendent capacity, bringing a physical supernaturalism
to
the service of the spiritual supernaturalism that arises from its
playing. Only the synthesizer, it seems,
can transcend
this, much as holography transcends light art, in testimony to a
classless
transformation of the ultimate genre.
17. Heterosexuality can be
divided into three categories, corresponding to the division within
parliamentary
liberalism between the real, the material, and the ideal (or
Liberalism,
Socialism, and Conservatism).
For heterosexuality is, after all, a kind of Liberal equivalent,
sexually speaking, to parliamentarianism or, for that matter, to
painterly art,
novels, and symphonies - in other words, a naturalistic sexuality
standing
in-between lesbian and homosexual extremes.
Thus if the bourgeois mean is realism, or a combination of
materialism
and idealism in a uniquely atomic naturalism, then we need not doubt
that
realistic sex implies sex with love, the physical with the spiritual in
a
matrimonial balance corresponding to the Liberal ideal.
Such an ideal, like everything appertaining
to Liberalism, is less prevalent or pervasive these days than formerly,
because
the age is too decadent to be partial to bourgeois criteria, which,
though
still extant, tend to hang-on in the background, so to speak, of a
provincial,
Liberal past. What we generally find now
is, by contrast, a materialistic/idealistic heterosexual dichotomy
corresponding, in political terms, to a Labour/Conservative
parliamentary
extremism, in which decadent Liberal sex becomes the norm.
On the Left, this takes the form of
heterosexual promiscuity, which is nothing less than the reduction of
relations
between the sexes to the lowest-common-denominator of physical
satisfaction,
with or without cunnilingus. Sex without emotional strings - a kind of Democratic
Socialist
ideal. On the Right, by contrast,
it takes the form of fellatio, or the
elevation of
heterosexuality to the highest-common-denominator, so to speak, of
voyeuristic
mental satisfaction, which may or may not be accompanied by love. Certainly there is a strong likelihood that
unrequited love will be a norm - if not the
ideal - of
the heterosexual extreme right, as though the body were a superfluity
or
anachronistic dimension scarcely to be countenanced!
Now if this may be deemed symptomatic of an
extreme right-wing position corresponding to the most radical
Conservatism,
then, certainly, we have grounds for speculating that unorthodox coital
relations between the sexes would be symptomatic of an extreme
left-wing
position corresponding to the most radical Democratic Socialism. However, exceptions to the rule
notwithstanding, we need be in little doubt that promiscuity and
voyeurism are
the antithetical poles within a decadent heterosexual framework, each
proclivity independent of the other and tending further apart, towards
more
absolute sexual extremes which transcend the heterosexual tradition
altogether.
18. Such more absolute sexual extremes are, of
course, homosexuality on the Far Left, corresponding to a Marxist
orientation,
and pornography or, at any rate, erotica on the Far Right,
corresponding to a
Fascist orientation. In the one case, a
particle antinaturalism; in the other
case, a wavicle supernaturalism -
promiscuity and voyeurism taken
to more radical extremes, the physical more material, if anything, than
on the
materialistic heterosexual level; the mental more spiritual than on the
idealistic heterosexual level. In each
case, new genres of sexual activity, attesting to proletarian and
classless
allegiances, all heterosexual activity, by contrast, implicated in the
bourgeois relativistic framework, even if in one that, in its
decadence,
stretches towards petty-bourgeois extremes.
So, paradoxically, rock and homosexuality are alike proletarian,
whereas
jazz and erotica are both classless. However,
if
a
distinction is to be made between left- and right-wing trends in
Communist
and Fascist sex respectively, then I think that we would be justified
in
placing homosexuality on the left and pornographic homosexuality on the
right
of the former, as though indicative of a Marxist/Communist dichotomy,
with
erotica on the right and pornography on the left of the latter. In the case of Communist sex, pornography
involving male models would entail a transcendental bias suggestive of
a
Leninist dimension, hence the right-wing implication.
In the case of Fascist sex, on the other
hand, the distinction between erotica and pornography is really a
question of
degree and treatment, erotica usually implying an overall or
comprehensive view
of the model, pornography tending, by contrast, to focus attention on
the
sexual organ, as though reducing the photo to sexual materialism and
thus
excluding the element of beauty, which must be deemed essential to any
idealistic appreciation of the model. So
whereas erotica may be defined as idealistic supernaturalism,
heterosexual
pornography is suggestive of a materialistic supernaturalism and,
accordingly,
must be of a left-wing bias. Probably as
good a view as any is that which regards erotica as suitable to a
Fascist elite
and pornography, by contrast, as appealing to the broad fascistic
masses. Similarly, one could define
homosexual
pornography, or more usually erotica, in terms of its suitability to a Communist elite, whereas ordinary physical
homosexuality would appeal to the broad communistic masses, with their
crude
proletarian materialism.
19. Yet if erotica and pornography are two kinds
and degrees of Fascist supernaturalism, corresponding to light art,
then there
must surely be two kinds and degrees of Social Transcendentalist
supernaturalism beyond these, which would correspond to holography and
computer
graphics. So what could these be if not
inflatable (sex-doll) heterosexuality on the one hand and computerized
late-teenage erotica on the other, the former corresponding to a
transmuted
Socialism (not Marxism or Communism but heterosexual materialism
transferred
from the flesh to plastic and thus, in a sense, redeemed),
and the latter corresponding to the
transcendentalism of a supertheocratic
voyeuristic
supernaturalism or, rather supra-naturalism, which places the viewer
above and
beyond all natural reference? Certainly
adult erotica and pornography must be outgrown and cast-off in the
Social
Transcendentalist future, else women will continue to be regarded as
sexual
objects when such a view is no longer acceptable, society presumably
being
arranged in such a fashion that no coupling or matrimonial cohabitation
takes
place between adults, since indicative of atomic relativity. When men are effectively Supermen and women,
in effect, quasi-Supermen, there will be no place for sexist
discrimination
and, consequently, no room for sexual commerce.
People will live singly, in small flats, and such sexual
activity as
remains will be purely artificial, either physically so ... with regard
to
plastic inflatables and/or vibrators
(depending on
one's literal gender) or spiritually so ... in terms of the use or
appreciation
of mature juvenile erotica, as applying to young women of between, say,
sixteen
and twenty-one. By then, propagation
will have become a no-less transcendental matter, with sperm banks and
artificial insemination of prospective mothers pretty much the norm. The offspring arising from these
inseminations will be raised in special institutions well away from the
adult
world in general, an open-society toleration or acceptance of
child/adult
cohabitation no longer being applicable, the adult world too
transcendental for
its members to be exposed to the crude, noisy, and often over-energetic
behaviour of 'kids', which more approximates to alpha than to omega. When you are in an extreme stage of
evolution, there can be no middle-of-the-road toleration of
all-and-sundry! That which is low will
be beneath the closed-society pale, either temporarily, i.e. until,
reaching
adulthood, it becomes high, or permanently, following judgemental
rejection. Only the supernatural will
prevail within this pale!
20. Which, of course, also implies the absence of
animals, all pets and working beasts, from the adult world - dogs,
cats, and
other unnecessary animals having been gradually phased-out of society
in the
process of its supertheocratic
transformation. No more than a man will
own a child or a wife ... will he own a cat
or a dog. A free-electron society must be
above all
forms and degrees of atomic constraint.
It must also be above all forms and degrees of media noise and
open-society intrusion of artificially-produced sound reproduction from
one
neighbour to another. With people living
closer together in ever-more transcendental contexts, the importance of
peace
and quiet cannot be overstated!
Consequently the use of headphones will be obligatory, and
no-one need
suffer from anyone else's audible bombardments.
The shared appreciation of music will be reserved for the
transcendental
centres, those successors to the Christian churches, where a wavicle continuity
will be in order - indeed,
obligatory. Particle privacy, however,
must become the rule at home!
21. Trousers are to sartorial tradition what
parliament is to political tradition or canvas painting to the
tradition of
atomic art: namely a bourgeois democratic norm coming in-between the
evolutionary extremes of autocratic dresses on the one hand and
theocratic
one-piece zipper suits on the other, trousers usually worn in
conjunction with
a thigh-length jacket, thereby testifying to an atomic relativity. In contrast to trousers, jeans indicate a new
genre, above and beyond the democratic pale, and, like light art, they
are
divisible into Communist and Fascist equivalents, according to whether
the
jeans in question be denims or cords, i.e. rough or smooth,
horizontally
stitched or vertically stitched, light or dark, etc., with proletarian
and superfolkish implications respectively. Probably boiler suits, usually in denim, are
Marxist-Leninist equivalents, more absolutist (since one-piece) than
jeans or
jean suits, and if there is anything beyond Fascist cords it can only
be
plastic pants and/or one-piece PVC-type zipper suits, which suggest a
more
radically supernatural status commensurate, so I believe, with Social
Transcendentalist criteria, as much beyond cords as holography is
beyond laser
art. Of course, it could be argued,
contrary to the above, that cords and denims are decadent idealistic
and
materialistic manifestations of a democratic split, paralleling modern
art,
which stem from a realistic tradition employing cotton and therefore
nothing
more than petty-bourgeois extremes corresponding to Conservative and
Labour
distinctions. Yet while this may appear
feasible,
it should also be remembered that there are jean-like trousers,
trousers with
vertical side-pockets and frontal pleats that are made in cord or denim
but
nevertheless are not
jeans. Ah! so
here we would
find our
extremist trouser equivalents corresponding to radical Conservative and
Labour
extremes, not simply decadent Liberalism, which, by contrast, would
more likely
take the form of smooth-looking cotton trousers with slanting jean-like
front
pockets. And yet even now I confess to a
certain misgiving with regard to this particular issue!
22. Similarly with footwear, it would seem that
whereas shoes, in leather or otherwise, appertain to bourgeois
tradition, boots
and sneakers are proletarian and folkish
respectively
or, at any rate, lie beyond the realistic pale.
Doubtless boots can be divided into Communist and Fascist
equivalents,
depending on whether they are low and heavy or high and sleek,
horizontally
biased or vertically biased, indicative of a particle discontinuity or,
conversely, of a wavicle continuity,
utilitarian or
stylistic, etc., etc. Obviously there is
an ideological distinction between boots worn by 'skinheads' and boots
favoured
by 'freaks'. We may accredit the former
a nominal Fascist status, but they are really communistic Fascists, as
though
SA (Sturmabeitlung) equivalents, or what I
would prefer
to categorize as pertaining to the 'social' aspect of Social
Transcendentalism
- the 'Devil' in the service of God, shock troops of the revolution. Unlikely, then, that such 'boot boys' would
favour the use of high boots, still less sneakers, which may well be
the superfolkish footwear lying beyond
Fascist connotations.
23. 'Skinheads' - 'freaks' - 'hell's angels': SA
equivalents - cultural masses - SS (Schutzstaffel)
equivalents? Revolutionary
army
-
people - revolutionary police?
Possibly; though, to judge by the preponderance of rock over
jazz, of
rhythm over pitch in majority 'freak' tastes, it could also and more
convincingly be argued that, while the same structure of an alternative
society
certainly applies, it is more of a communistic than a fascistic one,
with the
police role consequently entailing the dubious status of 'hell's
angels'. However, it has to be admitted
that both
'skinheads' and 'hell's angels' look upon themselves in a Fascist light. So, incidentally, do some 'freaks', although
most of them tend to approximate to a Communist equivalent, wearing
blue denims
in preference to black cords.
24. 'Beatniks' - 'freaks' - 'punks'; 'teds' - 'mods' -
'skinheads';
'rockers' - 'greasers' - 'hell's angels'.
Parallel trends from one decade to another? Far Left - Centre - Far
Right? Doubtless
approximately
so;
though overlappings and ideological
exceptions, whether chimerical or otherwise, certainly do occur.
25. Whatever their
provenance, alternative societies have this much in common: they loathe
and
despise the bourgeois world and strive, as far as possible, to live
apart from
it, whether in the name of the Devil or God. They have abandoned the world, like
Communists and Fascists, in the sure knowledge that one day it will be
overcome. They have already died to the
world -
gratefully - and now live for one or other of the contending absolutes. But the world is always ready to reclaim
those whom it has lost, and they must beware of its allurements. For as soon as you fall in line with the
world, you 'Kiss the bourgeois' arse' (Goebbels). Better dead in freedom than alive in
bondage! Yet better than the Living
Death is the Eternal Life, and only God can offer that ... through the
agency
of the Second Coming, the 'Second Messiah', whose Supertruth,
embracing
the
Way to Heaven via a global civilization and post-Human
Millennium, stretches beyond Christian truth, as the absolute stretches
beyond
the relative. Eternal Life is the life
of the spirit, life lived in and for the spirit, and the society that
the
Second Coming wishes to establish, through the political agency of
Social
Transcendentalism and in the name of Centrism, will further such a
life,
replacing the truthful Church with the supertruthful
Centre, where the People will either trip or meditate, depending on the
stage
of Centrist evolution, in fidelity to their new-found religious
sovereignty, a
sovereignty only made possible by the Second Coming, who will take
their
political sovereignty upon himself, as Christ bore the 'sins of the
world', and
thus free them for self-realization. How
will he do this? Simply
by
appealing
to them, under the banner of Social Transcendentalism, to
further
their own deepest interests, social as well as spiritual, by using
their
political sovereignty to transfer power to him in the name of a supertheocratic transformation. For once he has acquired a majority mandate
for the setting-up of his 'reign', he will use it to abolish the
democratic status
quo
and usher in the '
26. Anti-elitism: the Marxist tendency that
opposes spiritual excellence, leaderism,
genius,
etc., in the name of a reduction of humanity to the
lowest-common-denominator
of equalitarian mediocrity, a 'mobocracy'
of
proletarian exclusivity, socialist materialism the be-all-and-end-all
of
evolution. No leaders and no police; the
People free to be themselves in their own anarchic fashion. Imagine, if you can, a flock of sheep without
shepherds or sheepdogs. Would not the
sheep all-too-quickly cease to be a flock and instead become a variety
of
different groups and individuals wandering everywhichway
in search of fresh pastures? Now if an
average sheep could talk and you asked it whether it preferred freedom
from
shepherds and sheepdogs to bondage under their control, would not the
answer
be: Yes? Just so, the average 'man of
the People' would prefer, deep down, to be free from leaders and police
in
order to please himself in his own particular fashion.
Fortunately, however, shepherds know what's
best for sheep and, likewise, leaders know what is best for the People! Preferring order to chaos, they seek to lead
the People upwards ... along a path leading to superior social and
spiritual
pastures. For, like sheep, the masses
have to be led in a specific direction rather than left to their own
anarchic
devices. Social Transcendentalism has
nothing against elites, provided the elites in question are Social
Transcendentalist and thus aligned with the Will of the Second Coming,
who is
alone entitled, though his divine knowledge, to lead the Peoples of his
choosing towards the 'promised land' ... of the heavenly Kingdom. Leading from above, as a kind of embodiment
of the Holy Ghost, he decrees what shall or shall not be, the People
having
abandoned political sovereignty in the interests of their spiritual
advancement
under the aegis of a religious sovereignty accorded them by the Second
Coming. For it is in religious
sovereignty that the People will realize their selves to the full,
becoming
divine in the process. Social
Transcendentalism desires nothing less than the elevation of the People
to
divine salvation, not their reduction, as with Marxism, to demonic
damnation!
27. For the artist, a
work of art is a test of the will, the finished product ... a triumph
of the
will. The supreme artist will triumph
most conclusively, providing the People with an opportunity to witness
his
triumph and to perceive in it a metaphor for and microcosmic reflection
of
Divine Will. Thus true art will ever
lead man upwards, like true leaders, towards God.
28. Since education and
politics are aligned in most countries, so they are aligned in Britain,
where
the following parallels should be noted:-
Public School
Conservatives
Grammar School
Liberals
High School
Labour
Comprehensives
Liberal Democrats
Traditionally,
public
schools
are for children of the upper class, grammar schools for
children of the middle class, and high schools for children of the
working
class. To a large extent this is still
the case, though we now have the addition of comprehensives which, as
an
amalgamation of grammar and high schools, signify to this writer a
Liberal
Democratic equivalent - a kind of superliberalism,
if
you
will, in which an attempt is made to strike a balance between
middle- and
working-class interests. Strictly
speaking, one's type of schooling should condition, in later life,
one's
political orientation within the democratic framework, so that people
who went
to a public school will have a natural predilection for the
Conservative Party,
while those who, by contrast, attended a high school will be inclined
towards
the Labour Party, and those who attended a grammar school or a
comprehensive
will either tend towards the Liberals or the Liberal Democrats, or both. Fluctuations in people's voting habits do of
course occur; but if one is loyal to one's schooling and no muddlehead,
then one's pattern of voting should be more or less predetermined.
29. It is tempting to see in the basic racial
distinctions on this planet between caucasoid,
mongoloid,
and
negroid an approximate parallel to the
worldly, diabolic, and divine distinctions already drawn, which
correspond to
realism, materialism, and idealism. For
the capitalist West, which has come to be regarded as the First World
(not
altogether without justification in view of its worldly standing), is a
predominantly white region of the globe, whereas the socialist East,
corresponding to the Second World, is a predominantly yellow region,
with the
non-aligned Third World being a predominantly black or, at any rate,
coloured
region embracing the greater part of Africa, South America, the Indian
subcontinent, etc. Thus the West, with
its democratic realism, corresponds to the world, the East, with its
democratic
materialism, to the Devil, and the
30. Britain and France traditionally approximate
to the world - indeed, are the heart and soul of atomic civilization,
the only
difference being that whereas Britain's realism leans towards
materialism,
France's realism, by contrast, leans towards idealism, which, given its
predominantly Catholic rather than Protestant traditions, and its
predominantly
Latin rather than Nordic racial configuration, need not greatly
surprise us.
31. Make no mistake: race determines religious
allegiance! Religion is not adhered to
independently of ethnic factors, but follows from a fundamental racial
prompting.
32. The evolution of Good in the world is
paralleled by the devolution of Evil.
With the Second Coming, Good attains to the unprecedentedly
pure level of electron wavicles. With the Antichrist, Evil is reduced to the unprecedentedly impure level of electron
particles. The distinction is then rather
more between
good Good and evil Good
than
between an outright opposition of Good and Evil, corresponding to an
electron/proton dichotomy. Consequently
even Communism is a relative evil (not an absolute evil), implying a
transmuted
diabolism of electron materialism. But,
even so, a distinction, for political purposes, between the Devil and
God when
contrasting Communism with Centrism, or vice versa, is not
inappropriate, since
the contraction of Evil in the world and the expansion of Good in it
are
inherently separate phenomena. The
paradox with Communism and Centrism, however, is that neither of them
can be
pure, for a degree of their respective opposites must cling to each
ideology at
this point in time ... if a realistic approach to the world is to be
maintained. Thus no less than Communism,
or Transcendental Socialism, is not entirely evil, Centrism, or Social
Transcendentalism, cannot be entirely good.
A wholly divine Centrism can only arise at a later point in
evolutionary
time, after Communism has been vanquished from the globe.
33. Small is beautiful, and in more than an
apparent sense! For it should be
accompanied by large truth. In other
words, the contraction of the material should be paralleled by the
expansion of
the spiritual, so that books, for example, become smaller and truer the
further
the evolution of book-writing proceeds.
The most evolved books will be the shortest and, hence,
smallest, while
containing the most radical, progressive, and objectively correct
thought. They will almost certainly be in
paperback,
and the content will be philosophical and/or poetical, beyond and above
novelistic literature, with its narrative fictions.
Small volumes of poetry which I read as a
youth, works like Ginsberg's Howl,
Ferlingetti's
Pictures of the Gone World, and Corso's
Gasoline,
were highly idealistic productions appropriate, one feels, to a more
evolved
literature. Of course, poetry can go a
lot further than the 'Beat Poets' took it, but it's doubtful that the
scale of
books could get much smaller. American
idealism was certainly in the vanguard of evolutionary progress as far
as that
went!
34. However, we should never forget that a book,
no matter how small or compact, is really a kind of bourgeois
production
pertinent to an atomic age, with a proton/electron distinction between
hard
cover and soft pages, a distinction which still obtains, in some
degree, where
so-called paperbacks are concerned, the smooth cover contrasting, more
often
than not, with rough pages, as though the traditional format had been
reversed. In contrast to books,
magazines bespeak a new genre, as far removed from books as, say, light
art
from paintings or rock groups from symphony orchestras, and if the
average
magazine is superficially larger than the average paperback, it is
evidently
indicative of an evolutionary 'fall' (forwards), corresponding to a
kind of
Marxist materialism. With the small
magazine, on the other hand, we can speak of a Centrist equivalent; for
small,
remember, is beautiful, and the smaller the magazine the higher, in
evolutionary terms, will it stand in relation to both larger magazines
and
books, as though equivalent to pure light art or to the most
transcendental
modern jazz. Undoubtedly, a further
distinction should be drawn between flat-spined
magazines, whether large or small, and sharp-spined
magazines, so that we are distinguishing between book-like magazines,
or
magazines which may be said to stem from flat-spined
books, and magazines that are transcendently independent of any such
Liberal
tradition. In the first case, we may
speak of a Marxist equivalent with regard to large flat-spined
magazines and of a Marxist-Leninist equivalent with regard to small
ones, while
reserving Fascist and Centrist equivalents, respectively, for large and
small
sharp-spined magazines.
But even they stem from a tradition of sorts,
and what can that be if not the sharp-spined book, like, for example, Ginsberg's Howl,
which would correspond to a right-wing equivalent.
35. Let us therefore return to books and note
three main trends. First there is what
might be described as the Liberal book, a flat-spined
hard cover that, while still in production at the time of writing,
pertains to
bourgeois tradition, a tradition which has been superseded, on two
levels, by
different types of paperback, corresponding, in their dissimilar ways,
to a
more absolutist approach to book production.
If the average hardback corresponds to realistic canvas art,
then these
two kinds of paperback find their painterly equivalents, it seems to
me, in
Abstract Expressionism and Abstract Impressionism, and we can
distinguish
between them in terms of either a flat-spine/sharp-spine soft cover
antithesis
or a smooth cover and coarse pages/coarse cover and smooth pages
antithesis,
the former a Labour equivalent, the latter radical Conservative,
materialism
and idealism superseding Liberal realism.
So, in terms of appearances, a dichotomy has long existed
between left-
and right-wing paperbacks which, as in politics and art, has flanked
the
Liberal hardback tradition and, in some sense, superseded it; though a
Liberal
Democratic equivalent can be ascertained, I believe, in the
contemporary
production of small hardbacks with a paper wrap around the traditional
hard
cover, as though in confirmation of a compromise with left-wing trends,
the
paper wrap more papery, if anything, than the soft cover of a so-called
paperback. However that may be, the
development of petty-bourgeois softbacks
out of and
away from bourgeois hardbacks is paralleled by the development of
proletarian
and/or superfolkish magazines away from -
if not out
of - petty-bourgeois paperbacks, so that the evolution of the one genre
has
inexorably led to the revolution that magazine production
unquestionably
signifies vis-à-vis the book tradition, a revolution no less
distinctive and
complete in itself than the ones appertaining to light art and to
Communism
and/or Fascism vis-à-vis painterly and parliamentary traditions, to
take but
two analogous contexts. So the magazine
is inherently, if not actually, a People's phenomenon, and, as already
remarked, it too is divisible into extreme left- and right-wing
manifestations,
with the flat-spined types (large and
small)
corresponding to the former and, by contrast, the sharp-spined
types (whether large or small) corresponding to the latter, as
proletarian and superfolkish equivalents
in the People's market.
36. While we should acknowledge that philosophy
and poetry, corresponding to sculpture and drawing in 'art', are
distinct from
and more extreme than 'literature', it nevertheless transpires that, in
a
decadent age, literature will be split asunder from its realistic
tradition and
tend in either a philosophical or a poetical direction, so to speak,
just as,
to some extent, 'art' tends, under similar pressures, towards either
sculpture
or drawing ... without, however, entirely ceasing to be what it is in
itself. In an incipiently absolutist
age, everything
is pushed towards the absolute; but it doesn't necessarily follow that
it is
ideal for that to happen. When 'art' and
'literature' pose as absolutist, they are simply being untrue to
themselves,
like a parliamentarian who gives himself communist or fascist airs.
37. Painting that combines realistic and abstract
tendencies in itself is more likely to
correspond to a
Liberal Democratic equivalent than to either a right-wing Labour or a
left-wing
Conservative equivalent. Perhaps one
part of the painting will be entirely abstract and the other part
entirely
representational, thereby testifying to an alternation between
'Liberal' and
'Democratic' allegiances. 'Partly
abstract' or 'partly representational' are also phrases that could be
applied
in this respect. At least a wholly
representational canvas is more likely to correspond to a Liberal than
to a
Liberal Democratic equivalent, even if an exception can be made for
certain
types of Modern Realism. But how paltry
and inadequate is bourgeois art, of whatever degree, from a proletarian
or folkish point-of-view!
How most of the more intelligent, and hence radical, 'men of the
People'
must be looking forward to an age when canvas art no longer exists! An age exclusively concerned with
holography. Or, by a
like token, an age when novels and symphonies are no longer written or
composed
because bourgeois criteria no longer obtain.
In the meantime, how many puffed-up
nincompoops they must endure!
38. Paintings, novels, and symphonies are only
permissible
within an approximately Christian age.
As soon as post-Christian allegiances arise, whether in the form
of the
Antichrist or the Second Coming (not to be confounded with Christ!),
these
atomic genres will come increasingly under attack, to be discarded
altogether,
following the respective triumphs of Communism and Centrism on the
world
stage. Then all naturalistic productions
will be consigned to the 'rubbish heap of history', from which they
will never again
arise. The anti-Supernatural and the
Supernatural will divide the globe between them, in a temporary pact
between
the Devil and God. Things move towards
the absolute, and no less so in an
absolutist age than
in a decadent relative one. Eventually
the Supernatural alone will prevail. But,
in the meantime, the Devil will be entitled to oppose the world, while
God
builds from God what is God's.
39. Interesting how Simone de Beauvoir
remarks in Force
of
Circumstance, the third instalment of her extensive
autobiography, how affluence is only a Western phenomenon, not
something
endemic to the world in toto, nor
has it ever
been.... Which is another way of saying that the West corresponds to
the world,
whereas the rest of the planet is either of the Devil or God, and has
long been
so - the poverty endemic to Africa and Latin America, for example,
being
inseparable from an ideologically extremist predilection, in their
cases
arguably divine, though in other cases, like the mongoloid Far East, no
less
arguably diabolic. Thus when the West
attempts to westernize the entire world, to make
40. Christianity-proper, meaning Protestantism, is
the religion of the world, the atomic allegiance between the Father and
the
Holy Ghost, which favours a realism of materialistic/idealistic
compromise, of
'Paying unto Caesar what is Caesar's and unto God what is God's'. Indeed, Protestantism sanctions the
accumulation of wealth as a reward for worldly effort, making the
pursuit of
affluence a virtue, so that morality hinges less upon what one is
in oneself
than upon what one does.
The harder one works, the greater the material reward to which
one is
entitled - a philosophy which makes it possible for its devotees to
regard the
wealthiest man as, in some sense, the best or most good, since his
wealth
evidently attests to an earnest commitment to worldly criteria.
41. Ethics - the choice between good and evil, or
what is perceived as such - pertains to the world.
For only in the world is such a choice
possible. But the genuine Christian, the
Protestant, is not free to be only good, or to choose goodness
(assuming he
knew how to recognize it in such a paradoxical society as the one he
lives in);
he must alternate, as it were, between good and evil within the ethical
confines of his atomic allegiance. Has
it not been said, with ample justification, that the British are
two-faced? Certainly, even the man who
wears just one
face most of the time must accept its opposite, as in the democratic
system. Only in a society which is
beyond good and evil, whether on a supernatural or an antinatural
basis, is ethics of comparatively small account. For
then
one must be either good or evil,
given to being without work or to work without being,
depending
on the type of post-ethical society in question. Not
for
nothing that the
42. Antithetical to the materialistic
work-fanatical proletariat we shall find the idealistic being-fanatical
superfolk, whose supernaturalism accords
with the goodness
of a divine society. Beyond good and
evil in a positive rather than a negative sense, the Superfolk
attribute maximum importance to culture, to religious progress, to
self-realization, and seek, as far as possible, to minimize work or,
better
still, have work done for them either by natural slaves or, preferably,
by
artificial slaves, i.e. robots and computers.
In this way they are freed from doing for being, from evil for
good,
from work for play, from the Father for the Holy Ghost.
43. Interesting how the Nazis, lacking robots and
computers (not altogether unreasonably, since such things hadn't been
invented
then), were obliged to exploit slave labour, particularly from among
the Soviet
masses. A kind of
neo-pagan expedience, but logical enough within the context of its time. Having become Communist, the Russians,
Ukrainians, Georgians, etc., had effectively put themselves, in Nazi
eyes,
beyond the realistic compromise in a kind of materialistic absolutism. They
were
now, in effect, particle submen
vis-à-vis the Nazi Supermen of wavicle
idealism. Communism glorifies work,
especially manual work. Consequently the
conquered Soviet masses were made to work damned hard for the Nazis, as
though
in confirmation of their materialistic allegiance and, paradoxically,
as a sort
of punishment for it. Culture for these
'submen' would have been irrelevant
according to Nazi
doctrine, since appertaining to an idealistic dimension - the very
thing
Communism rejects. They were to be
nothing more than slaves.
44. It makes a lot of difference whether one
upholds the cause of the People or the cause of religion, for the two
causes are mutually exclusive and he who
chooses the one must
forego or reject the other. The cause of
the People entails a Communist or a Socialist allegiance and can only
end, if
successful, in a materialistic hell of proletarian humanism - a
People's
democracy. The cause of religion, by
contrast, entails a Fascist or a Centrist allegiance and must end, if
successful, in an idealistic heaven of classless Holy Spirit. These antithetical causes reflect the
antipathy between the Devil and God on the Antichristic
and Messianic (Second Coming) levels of electron particles and wavicles respectively, with a gulf, in
consequence, between
materialism and idealism.
45. Considered from an evolutionary standpoint it
can be seen that Judaism is autocratic theocracy, Christianity
democratic
theocracy, and Centrism theocratic theocracy, with corresponding
distinctions
between the Father (or Creator), the Son, and the Holy Ghost, i.e.
alpha,
world, and omega. To some extent,
however, Christianity is itself divisible into 'autocratic' and
'democratic'
distinctions, with Roman Catholicism largely corresponding to the
former and,
by contrast, Protestantism to the latter.
Only instead of the Father it is the Virgin Mary, the lesser subnatural, which tends to predominate in Roman
Catholicism,
with Christ Himself in a subnatural
infantile guise -
a baby on His Mother's knee. With the
grown natural Christ, on the other hand, we enter the realm of
Christianity-proper, with its Protestant worldliness, where, in
accordance with
atomic criteria, a democratic 'equality of all souls' comes before any
subservience (of man) to the autocratic Father - in the more advanced
denominations to the point of a republican-like independence of Him. Beyond this, we can only speak of the lesser
supernaturalism of the Second Coming, whose Social Transcendentalist
ideology
should lead, in due course, to the unequivocal transcendentalism of
Centrism-proper, commensurate with a truly theocratic theocracy - the
purist,
or essential, stage of the future Centrist civilization, when hypermeditation will supersede hypercontemplation
(of hallucinogenic images) and man or, rather, his post-human successor
comes
to know the Divine directly.
46. Regarded from an evolutionary standpoint, the
gradual shift within the Christian civilization, roughly corresponding
to
Catholic and Protestant stages, from rhymed poetry to free verse, can
be seen
as a progression from appearances to essences, from the external to the
internal, from femininity to masculinity, from a kind of subnatural
naturalism to a kind of supernatural naturalism of right-wing idealism. Contrasted to which, antinatural
poetry would constitute a decadence of prosaic materialism, at least in
relation to the naturalistic, or realistic, tradition.
For, strictly speaking, decadence applies to
left-wing developments within an atomic civilization rather than to
those
developments which signify an idealistic progression above the real. Decadence is a bias towards the Devil or, as
we usually prefer to say in an age of transmuted evil, a romantic
predilection,
obsessed with antinaturalism.
Yet beyond decadence is the Devil purely and
simply, the Devil of an overtly materialistic barbarism, which is less
concerned with prosaic poetry than with prosaic prose, the atomic
particles of
an unequivocally Marxist allegiance, upon which even the Soviets were
apt to
cast a wary eye!
47. A man with a closed-society attitude to women
will only take a sexual interest in those women who approximate to
himself in
sartorial appearance and cultural essence.
If he habitually dresses in black PVC pants and has a supertheocratic bias, he will turn a blind eye
to everyone
not on his own transcendental level.
Women with a middle-class appearance, dressed in garish colours
and
having long hair, would be irrelevant to him.
He will settle for nothing less than his equal!
48. A democratic society will always have more
cars than motorbikes on the road, whereas a supertheocratic
society will endeavour to reverse the ratio (of cars to motorbikes) in
favour
of the latter.
49. My ideal mode of road transportation: being
driven around in a motorcycle sidecar. The taxi or chauffeur of tomorrow?
Undoubtedly the ideal mode
of road transportation for a Social Transcendentalist leader, who will
not be
disposed to democratic modes.
50. The Leader and his
commissars, rather than the Prime Minister and/or President and his
ministers,
in a supertheocratic society.
And how will the Leader and his commissars
dress?
Certainly not in a bourgeois manner, with cotton suits, ties,
button-up
shirts, leather shoes, etc! Bad enough
now, such a mode of dressing would look even worse in decades to come! No, the Leader and his commissars will most
emphatically dress in a classless manner, with black zippersuits,
T-shirts and/or vests, sneakers, etc, and thus set an example to the
People. They cannot look like bourgeois
politicians, for they will not be democrats but supertheocrats. Nor can they be driven around in
limousines. Those who become Social
Transcendentalists must remember that they are there to further and
reflect
evolutionary progress, not emulate obsolete criteria!
Only those who can further and reflect
evolutionary progress are entitled to become Social Transcendentalists. For such people will have nothing in common
with the democratic world!
51. When I hear people singing the praises of
democracy, I metaphorically reach for my revolver.
Such liberals are no use to the Second
Coming! In
52. I am one of those Irishmen for whom the
Republic is an embarrassment. Political
sovereignty can and must be superseded by religious sovereignty, if
true
theocratic progress is to be made!
53. Let's not speak of democratic progress; such
'progress' is for Antichristic fools, not
for
Messianic wise! Any move in the
direction of a People's Republic, a socialist democracy, would take the
true
Irish further away from God, which is to say, from the possibility of
Messianic
Transcendentalism in due course. For
once you reach rock-bottom, so to speak, in the exclusive materialism
of a
People's republic, there is no question of 'God building', by dint of
the fact
that materialism is not contiguous with idealism but exists
independently as an
autonomous absolute - the transmuted diabolism of an electron-particle
equivalent. Consequently the only
relevant move for the true Irish - who are, after all, a 'God's people'
- is
towards superidealism from the realistic
liberal-republican status quo, which is still partial to idealism in
some
degree. The Centre will exist embryonically within the
54. One thing of which the Irish must beware is
drawing superficial parallels between the contemporary fate of certain
overseas
peoples and their own historical situation under British dominion. Sympathy for the Palestinian cause, for
example, is understandable but, to the extent that it overlooks
55. Of course, I do not favour the indefinite
survival of the Israeli State as such; for, to my mind, statehood is a
phenomenon historically limited in time and, if Israel is to become
fully
redeemed, it should be democratically superseded by Centrism, that is
to say,
by an Israeli Social Transcendentalist Centre, which would eventually
become a
regional component of a federation of Social Transcendentalist Centres. The democratic state should not be regarded
as a permanent ideal but, rather, as a means to a higher end, one
presupposing
a supra-national ideological integrity commensurate with true religion. How and when
56. As to Ireland, north and south, it is
understandable that various people should choose to see a parallel
between the
Palestinian struggle for a homeland and the historical struggle waged
by
certain sections of the Catholic people to free Ulster from British
dominion,
since, on the surface, it would appear that both 'freedom struggles'
are
motivated by identical circumstances, i.e. by the desire of an
indigenous
people to throw out and free themselves from the domination of an
imperialistic
people. But, in reality, no such
parallel exists, since the Israelis are not imperialist usurpers but
...
descendants of a people driven out of their homeland by imperialists,
and the
Palestinians know, deep down, that the Jews have an historical right to
Israel. Whether they realize that the
presence of a Jewish state is of strategic importance in the
development of an
alternative path to Islamic civilization ... is another thing; but it
is
evident that many Irish people have yet to realize this, not least of
all those
sympathetic to Irish nationalism, to the historical struggle of the
Provisional
IRA to eject the British from Ulster in the name of a united Republican
Ireland, and to them organizations like the PLO and the IRA are pretty
much
equivalent phenomena. Two wrongs don't
make a right, however, and a wrong view of
57. Just as the evolution of religion, or God, is
divisible into approximately three stages, beginning with the Father,
progressing to the Son, and culminating in the Holy Ghost, so a
person's life
is divisible into three evolutionary stages approximating to the
aforementioned
divisions, with youth corresponding to the Father, adulthood to the
Son, and
maturity, or old age, to the Holy Ghost, as though in confirmation of
the fact
that man's personal evolution leads from folly to wisdom via some
atomic
compromise coming in-between.... Which, if true, must have interesting
political implications in an overall evolutionary spectrum stretching
from
monarchic autocracy to dictatorial theocracy via representative
democracy -
three stages of political evolution not only approximately
corresponding to the
Father, the Son, and the Holy Ghost but, in some sense, to those
generational
divisions which appear to parallel them on both a personal and - dare I
say it?
- a historical basis.
Thus not only would there appear to be a division, based on age,
between
folly and wisdom or, for that matter, the Father and the Holy Ghost,
but age
itself would appear to be divisible into political epochs, with youth
most
suited for autocracy, adulthood for democracy, and old age for
theocracy. By which I do not mean to imply
that a youth
will necessarily be royalist and, by contrast, a mature person fascist,
but,
rather, that in an autocratic epoch youth is the ideal age for a ruler,
in a
democratic epoch adulthood is the ideal age for a representative,
whilst in a
theocratic epoch maturity is the ideal age for a leader.
In other words, politics also comes of age by
degrees and attains to maturity in theocracy, making it virtually
obligatory that its transcendental equivalent (of the Holy Ghost)
should be
reflected in the maturity of the Leader.
A young leader, then, in a properly Fascist or, preferably,
Centrist society
would be a contradiction in terms, as would an elderly ruler in a
properly
Royalist society of, say, pagan antiquity, when physical strength
largely
determined status. Nowadays even the
democratic representatives of the People are, on average, bordering on
if not
actually in old age, as though in confirmation of a quasi-theocratic
bias
commensurate with the evolution of politics towards a serenely wise old
age. Doubtless one may take it as
axiomatic that the future attainment of politics to its climax and, in
some
sense, refutation in Social Transcendentalism ... will require the
guidance of
elderly men - though not so elderly, of course, that they are victims
of
senility! A youngish maturity would be
more feasible.
58. Against and antithetical to dialectical
materialism, with its crudely scientific view of history, I posit
dialectical
idealism, the 'theosophical' view which prophesies the inevitable
triumph of
Centrism over Socialism in a dialectics moving from a Transcendental
Socialist
thesis to a Social Transcendentalist antithesis, and then to a supertheocratic synthesis, albeit one more
deriving from a
purified Centrism than from a combination, as it were, of the two
adversaries. Which may suggest that
post-dialectical, or transcendental, idealism would be a more
appropriate term
than dialectical idealism. For the
distinction is rather more between the Devil and God on the levels of
the
Antichrist and the Second Coming than between, say, the Devil and the
world on
the basis of a socialist opposition to the capitalist West.
59. Social Transcendentalism makes no claims to
being an exclusively working-class ideology.
For such an ideology - Marxism, Communism, Socialism, as you
prefer -
will inevitably entail a glorification of work for the sake of work,
and
thereby presuppose a reduction of society to the
lowest-common-denominator of
proletarian materialism. As soon as you
side exclusively with the worker, you tend towards a dead-end of
working-class
materialism. Thus Social
Transcendentalism will never advocate itself under the banner of, say,
the
Irish Workers' Social Transcendentalist Party but, on the contrary,
will simply
be known as the Social Transcendentalist Party (STP).
In such fashion it will appeal, on a
democratic basis, to the Irish electorate, irrespective of their class,
and
with a view to elevating Eire from its current liberal realism to a
Centrist
idealism - something that could not be achieved from a purely
working-class
point of view, since no contiguity exists between materialism and
idealism, and
therefore no basis for a progression or leap from the one to the other. But, of course, Social Transcendentalism
could not exclude the working class, for it is not a middle-class
ideology. Rather, it would seek to win
to its cause the majority of workers who, in effect, would correspond
to the
'social' side of Social Transcendentalism, with the transmuted
lower-middle
class corresponding, by contrast, to its 'transcendental' side, the
class more
partial to idealism and capable, given the right encouragement, of
breaking with
realism in favour of a superidealism
commensurate
with the Centre. Hence
a proletarian-superfolkish integrity, drawn
from both
working- and middle-class sources from within the
60. It is curious that the full title of Hitler's
Nazi Party was the National Socialist German Workers' Party,
or NSDAP (Nationalsozialistiche
Deutsche Arbeiterpartei), with the
implication of a left-wing
proletarian allegiance. And yet, Hitler
assiduously avoided identifying the Party with the workers, maintaining
that
National Socialism was more of a religious movement than simply a
political
organization and one, moreover, that sought
the
support and allegiance of the entire German People, irrespective of
class. So, in reality, no question of the
NSDAP
being a working-class party; though Hitler intended, quite
understandably, to
win as many workers, i.e. blue-collar 'proletariat', to National
Socialism as
possible, while simultaneously outflanking the working class (and
thereby
reducing Marxist competition) through the agency of the middle class,
particularly the lower-middle class, and thereby subordinating it to meritocratic and idealistic priorities. When Ortega y Gasset
opined, in The Revolt of the Masses, that National Socialism
was a
lower-middle-class phenomenon, he was, I believe, quite mistaken! Neither lower-middle class nor working class,
the NSDAP was, contrary to its title, a 'völkisch',
or
People's,
movement that sought to transform both the middle and working
classes along 'völkisch' lines, which, as
history attests,
it largely succeeded in doing! So the
antithesis of a 'proletarian' party, which favours the blue-collar
workers at
the expense of everyone else, but is nevertheless compelled, by
necessity, to
compromise with and endorse a large white-collar population of, by
traditional
evaluation, lower-middle-class status - at least if it attains to power
and is
capable of becoming a viable administrative entity, a thing, however,
that
would scarcely apply to the hard-core working-class parties of the
West, which
are simply Marxist and therefore politically unviable.
61. If I generally prefer the term 'superfolk' to 'folk', it is because it
transcends the
traditional, rural, naturalistic connotation of the latter, suggesting,
instead, a revolutionary evaluation of the People commensurate with
supernatural criteria. In German, 'völk' carries a different connotation from
'folk', more
pagan and populist, inextricably bound to blood and soil.
Hitler to some extent transmuted 'völk',
giving
it a revolutionary dimension similar to the
above. But the paradoxical was ever the
case with Nazism, and so one must hesitate to ascribe a preponderantly
revolutionary status to the word, bearing in mind Hitler's own rather
pagan
temperamental and ideological bias! If
there was
a kind of supertheocratic revolutionary
dimension to National Socialism, it was no more than the tip of an
iceberg the
greater part of which lay submerged beneath a neo-pagan sea. And we need not doubt that this was largely
attributable to the racial limitations of the German people, whose
Nordic
antecedents, then as now, presuppose a quasi-pagan identity stemming
from the
Father rather than an overtly transcendental identity aspiring towards
the Holy
Spirit. Hitler's 'chosen people' were
inherently incapable of a more unequivocally supertheocratic
identification and lifestyle, as was the Führer
himself, with consequences too well-known to warrant further comment
here! Yet all Nordic humanity, including
the
English, are possessed of a similar limitation, which is why Social
Transcendentalism, the political front of Centrism, makes no immediate
claims
upon them but, on the contrary, seeks out its principal 'chosen people'
among
the Irish, in order that they may be instrumental in disseminating the
ideology
amongst other 'chosen peoples', like Israelis, Iranians, Spanish, etc.,
for
subsequent wider dissemination vis-à-vis Third World peoples in
general, who
should be the true beneficiaries of a religion primarily intended for
dark-haired, dark-skinned races, where, so this writer believes, a real
transcendental aspiration (towards the Holy Spirit) can be anticipated. If the bogus approximation to the Second
Coming aimed fair, then the true approximation to that Messianic
destiny must
aim dark. For pure spirit will, in its
essential being, more approximate to the darkness of a black hole than
to the
brightness, in apparent doing, of a sun, and accordingly must be
initially
furthered among the dark peoples.
62. The solution to the
inability of the fair peoples to proceed in a radically transcendental
direction in the short term is, of course, Social Democracy, which, as
a
hard-line republican phenomenon, will bring them a step closer to
theocracy
while maintaining a democratic integrity.
Yet if a global civilization of transcendentalist aspiration is
ever to
arise, then extensive transmutation of the Nordic peoples through
interbreeding
with higher Aryan and non-Aryan races, particularly coloured and black,
should
be given every encouragement so that, eventually, even the
Socialist-dominated
regions of the world will become racially qualified for a uniform
ideological
upgrading along the utmost Centrist lines and need only be converted
before
further encouragement to the formation of a global humanity, and hence
global
civilization, is given, with results suggestive of an omega unity - a
sort of
new and ultimate coloured race forged from heterogeneous ingredients
and
capable of uniform aspirations.
63. When I see black or coloured youths with white
girls, or black or coloured men with white women, I am witnessing the
trend of
evolution, of racial progress in the making, as it were, right before
my very
eyes! Doubtless this trend will be
intensified in the decades ahead, and I fancy that it would be given
more encouragement
under a socialist regime than under the current capitalist ones,
particularly
if sperm banks and artificial insemination become increasingly
prevalent, and
propagation becomes correspondingly more racially impersonal, with
results
guaranteed to facilitate evolutionary progress.
64. One should distinguish between a
pro-working-class party and a working-class party.
For whereas the latter will
be proletarian, the former is petty bourgeois, i.e. appertaining to the
left
wing of a parliamentary tradition.
Thus the distinction is, in effect, between Democratic
Socialists and
Socialists, the Labour Party on the one hand and, for example, the
Socialist
Party of
65. No less than on the Left ... a distinction
should
be drawn on the Right between an anti-working-class and/or pro-folkish party such as the Conservatives and a superfolkish party like the National Front or,
more
recently, the British National Party. Of
course, it would be fanciful to suppose that the Conservatives were
Democratic
Fascists; for no real petty-bourgeois/superfolkish
continuity exists on the Right (like a petty-bourgeois/proletarian
continuity
on the Left), since the Conservative Party is, in reality, a
grand-bourgeois
party and therefore one more anti-working class than pro-folkish,
even if, in recent years, it has assumed the guise of a petty-bourgeois
pro-folkish party, with a painterly
equivalent, as it were, in
Abstract Impressionism or some such idealistic petty-bourgeois
aesthetic
integrity. Clearly while the tip, or
leadership, of this party may be pro-folkish,
and
thus
to a certain extent Democratic Fascist, there undoubtedly remains
a large
percentage of it that is more conservatively-minded, aligned with
grand-bourgeois tradition and representing what, in metaphorical terms,
must be
the submerged bulk of a parliamentary iceberg with anti-working-class
prejudices. However that may be, a folkish or, rather, superfolkish
party would stand to the pro-folkish tip of
the
Tories as laser light art to Abstract Impressionism or even Op Art, and
in no
way could such a party be regarded as anti-working class, least of all
on the
proletarian-folkish level of Social
Transcendentalism, where a holographic equivalent, combining
representation and
idealism, would be in order. Yet, no
less than the German Nazi Party, it would not appeal directly to the
workers
but to the broad masses of working class and lower-middle class alike. Were it anti-working class, it would not seek
to win the support of a majority of workers; though I shall concede
that there
is a strong sense in which it would be against working-class parties,
with
their proletarian exclusivity and Marxist ideology.
A superfolkish
party reaches out to the broad masses irrespective of their class; for
it is
determined to circumvent and overhaul working-class materialism through
the
agency of the realistic and/or idealistic lower-middle class, from whom
a superidealistic mandate can be inferred. Moreover, it is more concerned with the
ethnic uniformity of the People than with their class uniformity, since
race
and ideology are intimately connected and a supertheocratic
idealism requires the appropriate ethnic material, without which no
ideological
transformation could be achieved. The
People in question, purged of alien elements and united as never
before, will
then deal with their common or traditional enemies in the interests of
freedom
to pursue supertheocratic goals and effect
an overall
amelioration of their situation. Then
they will link-up with and assist other such peoples, who have a common
interest in developing supertheocracy. What happened in Germany may well be repeated
in Eire, though on a higher, truer, and more far-reaching scale - the
difference between National Socialism and Social Transcendentalism, as,
eventually, between the Greater German Reich and a federation of Social
Transcendentalist Centres - that projected supra-national ideological
integrity.
66. Do not confound truth with Supertruth;
truth is bourgeois and relative, Supertruth
... folkish and absolute.
Truth is Christian, Supertruth ...
Centrist. Truth teaches that there is
more to life than the world and accordingly posits a posthumous Heaven;
Supertruth rejects life-after-death in
favour of Eternal Life
conceived as the goal of evolution, and teaches the way to it, not
simply in
human terms but, more importantly, with regard to the subsequent
creation and
furtherance of post-human life forms ... in the guise of Supermen and Superbeings and/or Supra-beings respectively -
those brain
and new-brain collectivizations
artificially
supported and sustained for purposes of a more intensive, not to say
extensive,
cultivation of pure spirit, either indirectly, through LSD tripping, or
directly, through hypermeditation,
depending on the
life form in question. Whereas truth
pertains to Christ, Supertruth appertains
to the
Second Coming, from whose teachings a new civilization is destined to
arise, a
civilization inexorably leading to the post-Human Millennium, from
which
evolutionary platform Heaven will be but a spiritual launch away.
67. Increasingly the 'super' is coming to replace
the 'ordinary' or 'standard' phenomenon: the supermarket replacing the
market,
the superstore replacing the store, the superpower replacing the power,
the supergroup replacing the group, the superdrug
replacing the drug, supersex replacing
sex, and, of
course, Superman replacing man. This is
a trend that can only be intensified and expanded in the future,
particularly
under supertheocratic guidance.
68. Distinguish carefully
between sex, anti-sex, and supersex. Sex is Liberal and heterosexual, anti-sex
Marxist and homosexual, supersex Fascist
and
pornographic. Sex is an attraction
between penis and vagina. Anti-sex
denies the vagina, and hence woman, in favour of the non-sexual,
because unreproductive, rectum.
Supersex elevates the attraction of
penis for
vagina from the body to the head in an erotic and/or pornographic
voyeuristic
fixation. Beyond supersex,
however,
there
is what may be termed Social Transcendentalist sex, involving an
evolutionary 'fall' (forwards) from pornography to the use of plastic inflatables, or 'sex dolls', in the case of men
(supermen)
and vibrators in the case of women (quasi-supermen).
Yet beyond this is the supra-sex, germane to
a supertheocratic age and society, of
computerized
late-teenage erotica ... where the attention will once again be focused
upon
the vagina, only this time of an innocence and purity, relative to
mature
adults, suggestive of a more abstract,
attenuated, and sublimated heterosexuality.
Sex purged, as it were, of guilt and naturalism.
69. An approximate visual-art equivalent to the
above distinctions would be: Fascist laser art, Social
Transcendentalist
holography, and Centrist abstract holography/computer graphics; that is
to say,
a progression from superidealism to
supra-idealism
via super-realism.
70. The distinction in concrete sexual relations
between an absolute relativity and a relativistic absolutism is simply
the difference
between a homosexual couple and a heterosexual couple each of whom look and dress alike.
So whereas both the former are males, the latter appear
male,
although one of them is in fact a female dressed in masculine-like
attire, i.e.
slacks, PVC pants, jeans, or whatever, with her hair relatively short.
71. The kind of lacuna or contradiction often
found between a person's politics and his sexuality may also be
discovered with
regard to his politics and mode of dressing.
How often one encounters, in the media or elsewhere, people who,
while
considering themselves working class or proletarian, dress in a
bourgeois
manner! The truth, more often than not,
is that they are bourgeoisie who are sympathetic towards the working
class. There is nothing about office
work that makes a collar-and-tie more suitable than a T-shirt. One can write, read, type, and phone just as
easily in a T-shirt as in a collar-and-tie.
What counts is the type
of
office work with which one is involved. In
other words, whether it is overtly middle class, like insurance, or
connected
with the People in some way, like the pop-music industry.
72. Changing the system from within is a Fascist
prerogative, changing it from without ... a Communist prerogative. The difference, one could argue, between an
internal and an external, an essential and an apparent, an idealistic
and a
materialistic, approach to revolution.
The profoundest changes can only come via those who work within
the
system; though this is not to say that superficial external changes are
of
small account or should be ignored! On
the contrary, a radical revolution will require the dismantling of
various
traditional institutions as well as the transmutation of certain
contemporary
ones. There will be a compromise between
the 'within' and the 'without', albeit one favouring the former. But, of course, when I speak of working
within the system I am not alluding to the traditional system, like,
for
example, a parliamentary democracy, but to the use of traditional means
to
further revolutionary ends, to the development of a revolutionary
ideology within
the
democratic system ... as in the case of Hitler's National Socialist
Party,
which exploited the democratic process from its own revolutionary
point-of-view
and consequently set about changing the system from within. Those who work within liberal democratic
parties, however, are obliged to remain loyal to the traditional system. They can modify it but not replace it! For they are
the
traditional system!
73. If angels are absolutist, then Socialism must
correspond to a 'fallen angel', an angel fallen from the world, where
only
democratic criteria obtain, to the absolute depths of a proletarian
materialism. Bad, though doubtless
expedient in the dialectics of historical progress!
For unless the world is eventually overcome
by the Devil, there will be no prospect of God being established on a
universal
basis in due course. So the end of the
world is nigh; but this should not be mistaken for the planet. Fortunately, the globe will survive whatever
history has in store for it, but the world won't!
74. Sense in which cans of cola seem to be extreme
left-wing equivalents and, by contrast, bottles of cream soda extreme
right-wing equivalents, to the extent that the former suggest a
non-alcoholic
extension beyond beer, while the latter suggest an equally
non-alcoholic
extension beyond wine. For
it
seems to me that there is something left wing or liberal
about beer, whereas wine would seem to reflect a right-wing or
conservative
tradition, one more Catholic than Protestant.
In which case one could speak of a
progression, on the Left, from bottled beer to canned beer and/or
lager, as
from a bourgeois Liberal to a petty-bourgeois Labour equivalent, prior
to a
'fall' (forwards) into post-alcoholic, albeit beer-like, cola, which
suggests a
Marxist equivalence by dint of the inherent materialism of the can. Similarly, one could speak of a progression,
on the Right, from bottled wine and/or champagne to bottled cream soda,
which
has a wine-like appearance while being strictly non-alcoholic, and
which is
usually available in a plastic as opposed to a glass bottle - an
important
distinction in the evolution of idealistic, or transparent, modes of
fluid
containment! Contrast the transparency
of a (tall) bottle of cream soda with the opacity of a (squat) can of
cola, and
you are left in no doubt as to the relative ideological connotations of
these
two People's drinks, the former idealistic and, hence, fascistic; the
latter
materialistic and, hence, communistic: a distinction, inevitably,
between God
and Devil on the levels of the Second Coming and the Antichrist
respectively,
levels which transcend the worldly connotations of beer and wine, those
inherently bourgeois drinks, with particular regard to the former. If a Marxist-Leninist equivalent is to be
inferred, it should apply to bottled cola, wherein a 'theocratic'
element, viz.
the transparent bottle, is used to contain the democratic beer-like
fluid, and
a compromise between Lenin and Marx would seem to be the consequence,
all the
more credibly so when the bottle is plastic and, hence, transcendental. Personally, I would rather drink cola from a
bottle than a can which, when used independently of a glass, reflects
an
absolutist status commensurate, it seems to me, with Marxist
materialism. Drinking lager straight from
the can, on the
other hand, would suggest an extreme Democratic Socialist equivalent,
commensurate with radical petty-bourgeois criteria.
75. If the Devil uses fools God calls the wise,
and he calls them not to Socialism (not even in its theocratic
manifestation),
but to Social Transcendentalism, the Centrist ideology of the Second
Coming
and/or True Messiah, which upholds the transcendent sovereignty of the
Divine
Leader in order that the People, as superfolk,
may
be
released from political sovereignty to cultivate the ultimate
sovereignty of
the spirit in their collective quest for transcendence, without which
there can
be no civilization. For civilization is
inextricably linked with - indeed, is indistinguishable from - an
institutionalized religious quest, and where such a quest is manifestly
lacking, there is either decadence, as in the bourgeois West, or
barbarism, as
in the proletarian East.
76. In the next civilization people will not bath
but shower, since showering will largely do the job of washing the body
for
them and oblige them to remain in a vertical position - the very
position
consonant with a closed-society supertheocratic
absolutism, in complete contrast to the horizontal position usually
associated
with bathing, one which is too pagan to be credible in a transcendental
age. Consequently there will no longer
be an option between bathing and showering, as in the petty-bourgeois
civilization
of the Americanized West, for bathing will
be
taboo. As will drying oneself with a
towel and thereby involving oneself in a degree of manual effort. All drying will be done with the use of
blow-dryers, probably several in conjunction being directed on
different parts
of the body at the touch of a switch, these several dryers located in
the
walls, ceiling, and even floor of a special 'drying cubicle' situated
beside
the 'shower cubicle' - a Social Transcendentalist relativistic
absolutism between
the wet and the dry, enabling a person to step through from the one to
the
other and achieve a quick drying, as currents of warm air converge upon
his wet
body from various directions, a truly supernatural and transcendental
procedure
... far superior to towelling. Doubtless
the term 'bathroom' will become obsolete in an age of showers.
77. Increasingly one finds continental quilts
taking over from blankets on beds, and this trend will inevitably be
accelerated in the future, as puffy synthetic quilts replace woollen
blankets,
so that the average bed is covered in but one continental quilt, with
the
probability of only one nylon sheet underneath ... to reflect a kind of
Social
Transcendentalist approximation in a relativistic absolutism of
transmuted sheet,
i.e. from cotton to nylon, and revolutionary quilt - one-to-one rather
than
two-to-two or even two-to-three, with cotton sheets beneath woollen
blankets
and a naturalistic compromise the atomic norm.
Certainly anyone who considers himself a supernaturalist
should be sleeping under a puffy synthetic quilt, and preferably on an
air bed
or a water bed than on a mattress. After
all, mattresses appertain to a bourgeois tradition, a naturalistic
genre,
whereas air and water beds suggest a communistic/fascistic split beyond
relative criteria, the former down and the latter up, albeit
transcending the
atomic compromise between bed and mattress, as the mattress is
transmuted into
a puffed-up thing that transcends a bed, taking 'bed' in the sense of a
raised board,
or platform, used as a support for the mattress which, by contrast,
rather
signifies a democratic addition to an autocratic tradition,
subordinating the
latter to a merely supportive role (analogous to the part played by
picture
frames in the realm of canvas painting - that uniquely bourgeois atomic
art-form). For it should not be
forgotten that beds, in the sense of a couch-like support for the body,
preceded mattresses, just as sculptures preceded paintings, being, in
their own
materialistic fashion, no less absolutist than the contemporary air and
water
beds which constitute their antithesis, and which may be regarded as
the
ideological successors to relativistic beds, whose compromise between
bed and
mattress signifies a democratic as opposed to a theocratic integrity,
commensurate with bourgeois realism. So
no less than light art lies beyond painting, air beds and water beds
lie beyond
mattresses, being of an absolute rather than a relative tendency,
albeit divisible,
as already suggested, into communistic and fascistic extremes
corresponding to
a new materialistic/idealistic dichotomy.
Yet, of course, bourgeois beds may also signify such a division
in a
petty-bourgeois epoch, as when the bed-and-mattress relativity is taken
above
the Liberal level to a kind of radical Conservative level in a bed-like
absolutism through the use of convertibles, or settees, with or without
(though
preferably with) a continental quilt.
Conversely, one could equate the use of only a mattress with a
Democratic Socialist absolutism, since once the 'transcendentalism' of
a bed
has been removed the resulting contact of mattress with floor must
indicate a
mundane, indeed materialistic, status commensurate with left-wing
criteria,
which contrasts with the idealistic status of the couch-like settee,
raised on
its legs above the ground. So in a sense
bed and mattress would appear to have drifted apart in the
petty-bourgeois
equivalents of a radical Tory/Labour antagonism, as though in deference
to
absolutist criteria within a relativistic, or traditional, context
(analogous
to the split in modern art between, say, Abstract Impressionism and
Abstract
Expressionism - those idealistic and materialistic extremes of a
painterly
tradition).
78. Beyond these absolutes, however, lies what
might be called People's beds - just as holographic and sculptural
light art
lie beyond the painterly extremes of petty-bourgeois abstraction. But why do I ascribe a fascistic status to
water beds and, by contrast, a communistic status to air beds? Well, the straight answer is that I realize
that air beds are generally opaque and hence materialistic, whereas
water beds,
being transparent, suggest an idealistic bias analogous to a plastic
bottle of
cream soda. Furthermore, as I tend to
distinguish, on the Extreme Left, between Marxist and Transcendental
Socialist
levels of ideological integrity, it struck me that a parallel division
could be
construed as existing between opaque air beds, such as are often found
in
people's gardens or at the seaside in summer, and transparent air beds
which,
by contrast, would suggest the substitution of an idealistic dimension
for a
materialistic one, as though in confirmation of a theocratic, or
Leninist, bias
that could be said to parallel the distinction between, say, canned
cola on the
one hand and bottled cola on the other.
Thus if the medium in which this non-alcoholic fizzy drink is
contained
confers either a materialistic or an idealistic status on the drink,
depending
whether an opaque can or a transparent bottle is being used, then the
medium in
which the air of an air bed is contained should do likewise, depending
whether
opacity or transparency be the quality of the medium in question. Certainly a low, flat, opaque air bed would
seem to be the next logical class-step beyond a single mattress (used
independently of bed) in a progression, as it were,
from
Democratic
Socialist to Socialist criteria, with a
petty-bourgeois/proletarian distinction between the two.
Then if air is still the content of the next
logical class step, the medium encasing it has changed, since a
superficial
theocratic equivalent is discernible in the transparency of the plastic
material employed, which suggests a folkish-proletarian
integrity
commensurate,
so I believe, with Transcendental Socialism.
From the opposite standpoint, namely that of
a water bed, one may suppose the use of water significant of an
idealistic bias
on account of the fact that it suggests an essential presence, as
though the interior
of the bed were more than just a void but, to the extent that it has
been
filled with water, becomes symbolic of spirit, of transmuted proletarianism, which is encased in a
transparent plastic
medium suggestive of an idealistic bias, so that the whole represents a
proletarian-folkish integrity commensurate
with
Social Transcendentalism - the ideology of Centrism.
Doubtless the water bed stands taller, as a
rule, than the transparent air bed, though it isn't altogether unlikely
that
the average transparent air bed will stand taller than the average
opaque air
bed, as though in confirmation of a superior ideological status - one
with a
theocratic dimension.
79. If we now recall the supernotes
concerning the various ideological connotations suggested by the
different
drinks we mentioned earlier, viz. Catholic wine, Protestant and, in
particular,
Liberal beer, Conservative champagne, Democratic Socialist lager,
Marxist
canned cola, Communist bottled cola, and Fascist cream soda, we should
be able
to list the ideological connotations, or equivalents, suggested by the
different kinds of beds alongside them, so that a parallel is drawn
between the
two lists. Thus: Liberal bottled
beer/couch-like beds; Conservative bottled champagne/relative beds;
Labour canned
lager/mattresses only; Marxist canned cola/opaque air beds; Communist
bottled
cola/transparent air beds; Fascist bottled cream soda/water beds. A further distinction could probably be
drawn, with regard to beer and relative beds, between a Liberal and a
Liberal
Democratic equivalent ... to the extent that one associates canned beer
and
continental quilts with the latter.... This could well imply that
anyone who
uses both blankets and quilt on his relative bed is closer to a
Liberal/Liberal-Democratic equivalent than to either of them
separately, having
the best of both worlds, so to speak.
Finally, if a distinction is to be drawn between Protestant and
Liberal
beer, not to mention between one kind of relative bed and another, why
not
tankard and bottle in the one case, and double mattress and single
mattress in
the other? Admittedly, a debatable
contention; though not one that could be dismissed too easily!
80. Certainly, restaurants and cafés would appear
to offer themselves to approximate ideological classification, with,
broadly,
restaurants suggesting Conservative and Liberal equivalents, while
cafés
suggest, by contrast, Democratic Socialist and Marxist connotations. Obviously there are borderline or exceptional
cases, but I would suppose an eating establishment that - relative to
potatoes
- only provided boiled potatoes to be traditionally Conservative
(Tory), one
that provided roast and boiled to be Liberal, one that provided both
roast and
fried to be Liberal Democratic, one that only provided fried to be
Democratic
Socialist, and one that only provided mash to be radical Conservative. In which case, we would be left with the task
of accounting for the Marxist equivalence in terms of a small
fried-only establishment
with bar-like seating and counter arrangements.
Hence Tory restaurant; Liberal restaurant; Liberal Democratic
restaurant/café; Democratic Socialist café; radical Conservative inn;
and
Marxist bar. Which leaves us with that
comparatively new phenomenon, the take-away service, a phenomenon
suggesting
either a Communist or a Fascist connotation, depending on whether the
take-away
is optional or obligatory, which is to say whether existing in
conjunction with
an eat-in service or as a totally independent service existing in its
own more
absolutist right. If I were to
distinguish between the democratic and the theocratic in eating habits,
it
would be difficult for me not to conclude the eat-in to be democratic
and the
take-away, by contrast, theocratic or, at any rate, pertinent to a
transcendental
dimension. Of course, one could argue
that an inherent bias towards the eat-in in an optional eating
establishment
would confer a Transcendental Socialist status, whereas the converse,
with the
emphasis clearly on the take-away, would suggest a Social
Transcendentalist
integrity, each of these being compromises between the 'in' and the
'out', but
with diametrically opposite emphases ... as befitting the respective
ideological biases of Communism and Centrism.
81. As anyone familiar
with my work will realize, Transcendental Socialism and Social
Transcendentalism reflect a Devil/God dichotomy beyond the world on
approximate
levels of the Antichrist and the Second Coming respectively. No more than the theocratic element of the
former ideology is genuine, can it be said of the latter ideology that
its
democratic element is genuine, since both are subordinated to and
modified by
the principal elements in each case, thereby precluding a conversion
from the
one to the other, or vice
versa. A People's
democracy is only 'theocratic' to the extent that it reflects
proletarian
sovereignty in a republican state. For, in contrast to the democratic, the theocratic is
inherently
absolutist and thus beyond any relativistic compromise. Not genuinely democratic, the People's
democracies are theocratically democratic
and
therefore ideologically more radical than the genuine democracies of
the atomic
West ... to the degree that theocracy succeeds democracy in the
evolution of
ideology from autocratic beginnings to theocratic endings or, to speak
theologically, from the Father to the Holy Ghost via the Son, with the
inevitable consequence that absolute criteria succeed relative
criteria, as in
the case of the Antichrist democracies of the People's republics. But if absolute democracy
succeeds relative democracy, so absolute theocracy must succeed
relative
theocracy, though obviously not in the same countries. For Social Transcendentalism is only
democratic, or socialistic, to the extent that it would be voted-in by
a
majority of the electorate of the essentially theocratic nations, who
would
sanction the end of democracy, fundamentally foreign or tangential to
them, and
the establishment, in due course, of a theocratic administration, in
which
political sovereignty was vested in the Leader, who, through his
acknowledged
Messianic status, would confer religious sovereignty upon the People in
order
that they could be delivered from worship and aspire, one way or
another,
towards the Omega Beyond - the free-electron wavicle
goal of evolution in pure spirit.
Certainly, there could be no question of the People owning the
means of
production either directly - the utopian dream of socialist purists -
or
indirectly, which is to say, through the State, since, for one thing,
the State
would effectively cease to exist following a Social Transcendentalist
revolution, and, for another, the People would no longer be politically
sovereign and thus entitled to such republican ownership.
Rather, they would have been freed from political
sovereignty for religious sovereignty by the Centre, which would assume
the
ownership or, more correctly, trusteeship of the means of production
for the
People, determining what shall or shall not be produced and allocating
funds
according to its uniquely meritocratic
scale of
priorities, with the main emphasis being placed on religious as opposed
to
social spending, so that bureaucracy is subordinated to meritocracy and
a
properly Centrist economic system duly emerges, in contrast to a
socialist system,
in which bureaucracy preponderates to the exclusion, as a rule, of
cultural and
religious advancement. Certainly, if the
Irish do not subscribe to an arrangement whereby the power to allocate
spending
priorities is firmly in meritocratic
hands, then they
would be less than true to themselves - indeed, virtually
indistinguishable
from the liberal British! But in
Ireland, remember, 'God and the Church come first' (Joyce), so if there
is to
be any genuine evolutionary progress, that same arrangement, or
principle, must
apply on higher terms ... with regard to the Holy Ghost and the Centre,
the
political/administrative framework of which would determine economic
and
public-spending priorities at any given time.
For Social Transcendentalism is a political religion (not to be
confused
with religious politics, or Transcendental Socialism), and although
religion
might appear to be dirtying its hands, so to speak, by taking economic
responsibility upon itself, it is better that such responsibility be
borne by the
Centre than that the old atomically relative dichotomy between church
and state
should continue, to the detriment of absolute, and hence real
theocratic,
progress. The Centre would have
opportunities enough to cleanse its hands in the course of time, but at
least
the economic and administrative responsibilities would be in the right
hands,
not in the traitorous hands of those who, in their blind hatred or
ignorance of
higher things, would deny religion altogether and sell Ireland out to
Communism! A liberal republic may leave
something to be desired, but a People's Republic would be far worse,
signifying
the end of all religious commitment (and progress) in the dead-end of
proletarian materialism. Rest assured,
however,
that if the Irish ever vote, whether directly or indirectly, for an end
to the
82. Clearly, a people who put religious principles
first will be disposed to the assumption of the higher sovereignty. He who corresponds to a Second Coming does
not intend to remain religiously sovereign in himself; for that could
lead to
his being worshipped as God. On the
contrary, he desires to transfer such sovereignty, based on his Supertruth, to the People, where, transmuted
from the
external to the internal, from the other to the self, it becomes the
motivation
for self-realization, and they approximate to collective divinity in
successive
stages on route, as it were, to transcendence.
The Second Coming is a prophet of the Holy Ghost who recognizes
God in
pure spirit, who sees in the People a means to the end ... of divine
realization, beyond and above all anthropomorphic worship (of man as
God). But he cannot transfer his religious
sovereignty to them unless they grant him, following the assimilation
and
acceptance of his teachings, the power to do so; unless they
democratically
sanction his 'reign'. For once he has
acquired political sovereignty from the People,
he
will take the necessary steps to ensure that they are given every
encouragement
to develop religious sovereignty, steps which only political power can
guarantee. For the
Saviour would have his priorities in order, and he would know that the
People's
loyalty could only be guaranteed in the event of his giving them a good
deal. Yet how can the People be
given more, better, bigger ... without ruining the economy? He knows the answer to this, too: for his
closed society would not have the same priorities as an open society,
but would
be determined to 'Rob Peter in order to pay Paul', thereby reflecting
the
ideological requirements of Social Transcendentalism.
One has more money to spend in one context by
withdrawing it from another, and, believe me, there are many contexts
in the
Liberal Republic (as in all open societies) that, judged from a supertheocratic standpoint, are quite
superfluous and
anachronistic - merely bourgeois or aristocratic luxuries that a closed
society
could neither afford nor want. What
people tend to forget ... is that a revolution, when thorough and
radical, will
permit the re-ordering of society to such an extent that a whole host
of
obsolete contexts which thrive on public spending can either be cut
back or
(depending on the context) eradicated altogether, in order to permit
maximum
public spending in the relatively few contexts deemed necessary to the
successful prosecution of the ideology's short-term goals.
Rest assured that the enlightened Leader
would know what to withdraw from the old society in order that the new
one he
creates is true to the ideological requirements and ambitions of the
ultimate
theocracy! Only the wise will prevail,
for the Second Coming cannot abide fools.
83. One of the things that must be done away with
is prisons, which are to bourgeois times what dungeons were to
aristocratic
times - places of punishment and retribution where offenders against
the system
may be detained or, more usually, incarcerated for anything from a
short to an
indefinite period of time, depending on the nature or gravity of their
offence. Prisons would have to be
superseded, in the closed-society free-electron absolutism of the
Centre, by
corrective centres - much nicer-looking buildings designed on a
comparatively
transcendental basis, where offenders would be detained for varying
periods of
time, depending on the nature of their offence, though never for very
long. And not as a punishment either,
but in order to be corrected and reprogrammed for a speedy return to
everyday
society. Perhaps for no more than five
years on average?
84. Why, then, do I turn my back on the concept of
bourgeois justice and instead advocate an attitude based on clemency
and
kindness, on educative correction in comparatively pleasant
surroundings? Obviously because I am
speaking on behalf of
closed-society criteria commensurate with theocratic freedom, rather
than as
the advocate of an attitude which, while not identical with 'an eye for
an eye
and a tooth for a tooth' (that autocratic absolutism of literally an
equal
retribution), nevertheless stems from it to the extent that a 'wavicle retribution' is matched against a
'particle crime',
and an 'atomic balance' is duly meted-out to the offender in the name
of
impartial justice. Thus a life sentence
is matched against the taking of a life, a psychic eye for a physical
eye, a
period of indefinite detention for murder.
No such 'atomic' justice could be upheld in the supertheocratic
closed societies of the future, where only electron criteria would
apply. Most if not all proton crimes would
probably
cease to exist, but even relatively serious offences would be regarded
in an
electron light ... as errors, accidents, or the product of misguidedness,
and steps would have to be taken to ensure that corrective facilities
were made
available to the offender in order to leave him in no doubt as to the
error of
his ways. Yet this would not be justice, or retribution on higher terms for a low
act. Thus the taking of a life would not
entail a
lifetime's detention but, rather, a relatively short period of
correction,
education, counselling, and, if required or considered desirable,
manual work
and/or training for a specific skill.
Kindness, then, would replace open-society justice, and in most
cases
such kindness would be responded to with affection and a willingness to
avoid
any repetition of the original offence.
For if you treat people kindly, they are more likely to respond
in kind
than to rebel against it. Kindness begets
kindness no less than cruelty begets cruelty.
A supertheocratic society could not
be partial
to the encouragement of a vicious circle of crime and punishment! Admittedly, there would be exceptions -
people who responded to kindness by indulging in a different or
identical form
of cruelty after release from a corrective centre.
There are always exceptions to the rule, and
therefore the Social Transcendentalist Centre would have to protect
society
from what could only be viewed as an insane response to kindness by
having the
offender, once caught, dispatched to a special asylum where, if further
efforts
at his reform were to no appreciable avail, steps would duly be taken
to
liquidate him on the grounds that he was incurably insane and thus of a
status,
analogous to cretins and the mentally retarded, incompatible with
closed-society
criteria - in short, a sort of crime against the Holy Ghost which, in a
supertheocratic context, could not be
countenanced. Euthanasia would be the
accepted mode of
liquidation.... Not that euthanasia should be mistaken for or
identified with
the death penalty. On the contrary, it
would be a legitimately painless means of removing mentally undesirable
elements from the more uniformly intelligent society of the future, not
a
retributive penalty meted-out to criminals and having its basis in 'an
eye for
an eye and a tooth for a tooth', so that a death-for-murder absolutism
was the
proton consequence. Such autocratic
materialism would not square with theocratic idealism, even if it still
clings,
albeit tangentially, to societies in which democratic realism is the
ideological norm, as when, very occasionally, somebody is hanged,
guillotined,
electrocuted, poisoned, gassed, or shot for murder or some other
serious
offence. Thus the death penalty would be
irrelevant in a supertheocratic society,
where the
protection of life would be of paramount importance ... to square, as
it were,
with free-electron criteria. Doubtless
it is one of the strangest and most ironic paradoxes of an inherently
paradoxical country that, despite its official monarchic status,
85. If prisons would cease to be viable in a
Centrist society, then so, too, would courts of law, those inherently
democratic
institutions for the dispensation of atomic justice.
Certainly there could be no question of
People's courts superseding Liberal (bourgeois) courts in countries
destined
for Social Transcendentalism, since such 'materialistic' institutions
are solely
applicable to People's republics, where the proletariat are both
politically
and economically sovereign, and therefore it is only logical, despite
the
additional burden placed upon them, that they should be judicially
sovereign as
well. Hence People's judges to pass
Socialist sentence on criminal offences and send the offender to
People's
prisons, or hard-labour camps. Such is
the judicial norm in Socialist states, where a more exclusive form of
democracy, and hence justice, reigns supreme, complete with People's
juries. Of course, juries have long
existed in liberal republics, not to mention in constitutional
monarchies, as
they are bound to do wherever people are politically sovereign,
conceiving of
'people' here in the wider and more comprehensively liberal sense that
makes no
distinction between bourgeoisie and proletariat. A
capitalist
and a socialist may be obliged
to rub shoulders in a Liberal (bourgeois) jury, but only Socialists
would be
found in a Communist (proletarian) jury - at any rate, in theory if not
always
in practice. Neither kind of jury could
apply, however, to a Social Transcendentalist Centre, where the Centre
would be
politically, economically, and judicially sovereign, with special
Centrist
jurists presiding over the interpretation and execution of the law in
no-less
special law centres, the supertheocratic
successors
to or, rather, replacers of all democratic
courts of
law. For the People
would be religiously sovereign, after all, and thus above and beyond
any
judicial sovereignty of the democracies.
The law centre would dispense its own corrective suggestions
behind
closed doors, and these suggestions would lead, as already intimated,
to
correction centres rather than to prison (though only, of course, in
cases
where detention was thought advisable).
Yet these Centrist jurists would not be judges, any more than
the law
centres would be courts, but a kind of extension of and refinement upon
lawyers, transmuted lawyers whom people could continue to consult on a
variety
of legal matters, obtaining advice as well as, where necessary,
corrective
suggestions. There would be no relative
division between lawyers and/or barristers and judges and/or
magistrates in a
Social Transcendentalist Centre, no atomic dichotomy between judge and
advocate. On the contrary, judges, with
their retributive justice of a life sentence for murder, would cease to
exist,
there being no place for such proton-biased 'absolutists' in a
free-electron
society, nor for the long white wigs certain judges wear as a sort of
confirmation of an autocratic status.
Rather, lawyers - men versed in the law but particularly in
Centrist law
- will be brought in from the 'particle fringe', from the outside
world, to
take their place in law centres, much as doctors are increasingly
abandoning
their individual practices to form collectives in the various health
centres
which have mushroomed in recent years.
Duly transmuted, these lawyers
would assume a 'Social' rather than a Socialist status, no longer
individuals
of the secular periphery but collectivized by the various law centres,
redeemed
in and by the Centre, become, in effect, superlawyers
or superjurists ... to help people as
before, but not
to plead for anyone since, without 'atomic' justice, there will be
neither need
of nor place for the traditional advocatory arts, there being no judges
in
opposition, and thus no proton-wavicle
retribution
meted-out to proton-particle crimes.... Of course, judges do not always
function on a redeemed autocratic basis; they are perfectly capable,
under
juridical pressures, of a certain degree of clemency and therefore of a
more
lenient approach to justice. Yet, as a
rule, they function on the basis of a balanced sublimated retribution,
with the
sentence matched, as far as possible, against the perceived gravity of
the
crime, and a prison eye for a physical eye the judicial norm, a norm
which
inevitably leaves something to be desired even by democratic standards,
insofar
as we are then referring to electron-particle criteria ... where money,
i.e.
bail and/or fines, becomes the alternative to incarceration - in my
estimation,
a democratic alternative that reflects liberal materialism. But such an alternative would largely if not
wholly cease to apply in a Social Transcendentalist Centre where, under
electron-wavicle guidance, only corrective
detention
would be relevant, people not being obliged to pay anything, not even
fines
accruing to damaged property and in compensation for loss, the Centre
taking
such compensatory responsibility upon itself in order to divest the
offence of
criminal implications and avoid any retributive justice of the
'democratic', or
materialistic, variety, which, in contrast to the 'autocratic' variety,
imposes
a financial eye for a criminal eye, money (as fines, bail, etc.) being
to the
State what incarceration is to the Church.
Thus not only would proton-wavicle
justice
cease to apply in the Centre; electron-particle justice would also
cease,
having been transmuted to a 'Social' status commensurate with Centrist
undertakings to meet damages claims, compensation for loss of property,
health,
limbs, etc., according to the nature of the offence - the Centre
thereby taking
upon itself the 'sins of the world' so that people could go free of
judicial
retribution and consequently be all-the-more qualified and disposed to
cultivate religious sovereignty, with a minimum 'crime rate' the
logical
corollary, since offences against society would automatically become
offences
against the Centre, and no self-respecting person would wish to put
himself in
the poor light of appearing to be an enemy of the Second Coming and/or
Holy
Ghost and thus, by implication, an enemy of his supertheocratic
people, particularly when maximum efforts were being made to better his
spiritual lot. Offences in such
circumstances would be the exception to the rule, to be dealt with on a
Centrist basis - never in terms of open-society justice.
86. Interesting how everything, or almost
everything, becomes a centre on the omega level of supernatural
closed-society
criteria: health centres, sports centres, shopping centres, youth
centres,
meditation centres, education centres, information centres,
social-service(s)
centres, housing centres, job centres, law centres, correction centres,
nursery
centres, play centres, and (last but by no means least) the
Centre -
that politico-religious organization intended to supersede the State,
which
would constitute an evolutionary antithesis to the Kingdom, or 'Ringdom' ... as one might alternatively call the
alpha organism
in the subnatural-world-order of
autocratic
antiquity. For it seems that what ends
in the Centre began in the Ring, a journey from one extreme to another
via the
atomic naturalism of squares and oblongs.
Rings are apparent, centres essential.
Rings stem from the Father, centres
aspire
towards the Holy Ghost. Rings are
superficial and extrovert, centres ... profound and introvert. Rings imply a centrifugal connotation,
centres a centripetal one. A truly
advanced civilization, which was entirely Centrist, could not tolerate
the
existence of rings; for there is no contiguity between the two
absolutes, and
whatever pertains to the alpha must of necessity be alien to the omega,
where centro-complexification remains ever
the guiding norm, in
confirmation, as it were, of a more evolved integrity.
Thus no bullrings, boxing rings, circus
rings, wedding rings, engagement rings, fancy rings, earrings, rings of
flowers, of fire, etc., in the Centre.
And no re-naming of such alpha-stemming phenomena by other
names,
either!
87. Just as Socialist states are identifiable as
People's democracies, so the future Social Transcendentalist Centres
should be
identified as People's theocracies, in consequence of the fact that
people will
be religiously sovereign and thus of a sovereignty above and beyond the
political, economic, and judicial norms of the People's democracies. Ideally, one should not speak of the Centre
in terms of a Leader's theocracy; for the Leader or, rather, Saviour
would be
politically sovereign and thus in a Christ-like position of bearing
'sins of
the world' on his shoulders, in order that the People might go free of
them in
the name of their religious sovereignty ... through the highest
possible
ideological framework given to man.
Hence the progress of sovereignty from the political to the
religious,
the material to the spiritual, proceeds in the collective, insofar as
the
collective is the electron ideal that pertains to the omega poles of
evolution
in a goal of indivisible unity and, by implication, maximum
co-operation.
88. Whatever is separate and individual pertains
to the alpha beginnings of evolution, stretching from an intensive
aristocratic
individualism to a more attenuated, albeit still perceptible, bourgeois
individualism, where competition between a variety of exploitative
manufacturers is the social norm.
Competition stems from the alpha, co-operation aspires towards
the
omega, the former is diabolic, the latter divine - a distinction,
fundamentally,
between protons and electrons. If human
evolution began in individualism, it must end in collectivism, as a
straight
antithesis between evil and good, star-like apartness and
transcendental
cohesion, particles and wavicles. People may have come together in tribal
collectives in the alpha-stemming past, but such collectives were
merely apparent,
since
they
served the dual purpose of protecting the individual from external
aggression and, conversely, of enabling him, spear or sword in hand, to
attack
individuals from alien tribes in the mass, with a better chance of
survival and
success the pragmatic concomitance. In
other words, the tribe was an expedience in the prosecution of
individualistic
evil, not a co-operative ideal, and it was held together by the force
of
chieftains, or especially strong men who revelled in dominating weaker
individuals and whose competitive instincts were best served through
the
mass. Such 'collectives' were but means
to a competitive end, and thus no more than conglomerations of
individuals
especially susceptible to proton violence, both within and without the
tribe. The true collectives of an
electron-biased humanity, on the other hand, are genuinely
co-operative, since
people come together out of mutual love and respect ... for the
honourable
purpose of furthering their co-operation, and thereby approximate to
the
indivisible unity of true divinity. If
they come together on the material level of proletarian solidarity in a
People's democracy, they must come together on the spiritual level of
transcendental sovereignty in a People's theocracy.
Time cannot be reversed, and those
individuals that remain - as leaders, police, armed services, etc. -
outside
the religious sovereignty of the People, should remember that they are
there to
serve the People rather than to exploit or oppress them, like the
aristocratic
individuals of an autocratic age. They,
too, are part of the collective idealism of an electron age.
89. The Father, the
Son,
and the Holy Ghost: proton-proton reactions; atomic contractions; and
electron-electron
attractions. Autocratic
soulfulness,
democratic
materialism, and theocratic spirituality.
90. Patrick Pearse,
the
son of an Englishman from
91. Whether one sleeps on one's stomach, back, or
side, there should be an ideological correlation attaching to the
habit, a
correlation indicative, in some degree, of one's personal predilection
within
an evolutionary framework stretching from autocratic protons to
theocratic
electrons via democratic atoms. Thus
anyone who habitually sleeps on his stomach would suggest an autocratic
bias,
insofar as this position entails, willy-nilly, a concession to
gravitational
force downwards and was probably also originally intended, in far-off
autocratic times, to mitigate the hardness of the low-lying one-piece
couches,
the stomach being more qualified, on account of its inherent softness
and
fleshiness, than the back in this regard.
Furthermore, the stomach, as front, is absolutist and therefore
particularly relevant to an autocratic age and/or aristocratic bias, in
complete contrast to the sides which, being relative, suggest a
democratic
correlation, whether of the Right or of the Left, depending on the
sleeper's
individual preference; though a Liberal correlation could doubtless be
inferred
for those who toss-and-turn at night, now sleeping on their left side,
now on
their right, but never exclusively on either.
However, the ultimate sleeping position is, of course, on one's
back, an
absolutism in which the sleeper would seem to have 'turned his back' on
any
concession to gravitational force downwards and to be committed to a
position
the converse of the autocratic - a necessarily theocratic absolutism
appropriate, one feels, to a radically closed-society affiliation.
92. Bread is to eating habits what beer and wine
are to drinking ones - a traditional genre corresponding to an atomic
stage of
evolution. One could accordingly
distinguish between Liberal bread, or large uncut loaves, and its more
artificial successor ... the smaller cut loaf, whether of the Right or
of the
Left, depending, I would argue, on its colour and packaging, i.e.
whether brown
or white and ... in a transparent plastic bag or in an opaque
paper-wrapper, so
that the suggestion of a radical Conservative equivalent would attend
the
former and, by contrast, a Labour equivalent the latter, brown somehow
essential in connotation, white suggestive, on the other hand, of
appearances,
an idealist/materialist dichotomy further opening-up between the two
kinds of
loaves in the packaging contrasts to which we have already alluded. However, even if, at its most radically
absolutist packaging, a small cut-loaf can never be more than petty
bourgeois
and thus inherently democratic, the evolutionary successor to cut
loaves must
be rolls which, depending on the type, would assume a People's status
analogous
to cola and cream soda in drinks.
Consequently rolls would be theocratic on account of their
puffed-up
supernatural and more absolutist constitution, and I fancy that the
distinction
between bun-like round rolls and sausage-like finger rolls corresponds
to a
kind of Communist/Fascist split symptomatic of a particle/wavicle
electron dichotomy, the former connoting with materialism, the latter,
by
contrast, with idealism - proletarian and superfolkish
distinctions the inevitable People's corollary.
Probably a Marxist/Communist distinction can be inferred to
exist, on
the Extreme Left, between white round rolls and brown round rolls, as
though
the latter indicated a redeemed materialism symptomatic of
Transcendental
Socialism, whereas a Fascist/Centrist distinction could well exist, on
the
Extreme Right, between white finger rolls and brown finger rolls, as
between
National Socialism and Social Transcendentalism, the latter somewhat
more
inherently theocratic than the former.
Of course, before the emergence of the Liberal loaf, with its
oblong
atomic shape, bread was baked in shapes more curvilinear or elongated,
as with
the typical round loaf on the one hand and the french
roll on the other, both of which, somewhat hard-crusted, may be
accorded
absolute proton connotations suitable to an autocratic age, whether on
the side
of the particle Kingdom, as in the case of the squat round loaf, or on
that of
the wavicle Church, as in the case of the french roll, neither of which would compare very
favourably
with modern soft rolls, whether on the particle or wavicle
sides of an electron divide.
93. Holography is no less beyond art than
sculpture was before it. Holography is
to a theocratic age what sculpture was to an autocratic one. Equally absolutist, holography aspires
towards the supernatural no less than sculpture stemmed from the subnatural. The essence of a free-electron age, in complete
contrast to
the appearance of a bound-proton one.
94. As we cast a
panoramic mind across the spectra of civilized evolution, we discover
that
people's names, or the ways of naming people, parallel the changing
distinctions between the autocratic, the democratic, and the theocratic. Beginning with an
autocratic emphasis on first names only, suitable for an alpha-stemming
absolutism. Thus David, Solomon,
Goliath, Stephen, Brian, Charles, Hector, Achilles, Ajax, King John,
King
Harold, Richard the Lionhart, Sir
Lancelot, Joan of
Arc, St. Patrick, St. Paul, St. Mark, Mary and Joseph, etc., all of
which may
be accounted appropriate to the absolutism of a proton age. Unlike the relative, and hence democratic,
emphasis on two names, i.e. a first or so-called Christian name and a
second or
surname, both of which, taken in conjunction, would seem to indicate an
atomic
integrity of proton and electron cohesion.
Hence John Donne, Jonathan Swift, Alexander
Pope,
Oliver Cromwell, Napoleon Bonaparte, Franz Liszt, Robert Schumann,
Oscar Wilde,
Claude Monet, Pablo Picasso, and so on.
Yet gradually, out of the democratic compromises, there arises a
progression towards electron absolutism, suitable to a theocratic age,
of
surnames only, as in impersonal reference to Stalin, Lenin, Hitler,
Mussolini,
Franco, Sartre, Malraux, Camus,
Bergson, Nietzsche, Marx, Spengler,
Stravinsky, Prokofiev, Berg, and Bernstein.
Could it be, I wonder, that the evolutionary progression towards
surnames is indicative of a Socialist trend that will one day be
transcended in
some other, possibly more transcendental means of naming or identifying
people? Means, I mean, which are already
incipient in the pop industry, where, for example, the proliferation of
nicknames like Sting, the Edge, Bono, et al. would seem to be a growing
trend
and which, together with the use of numbers and/or letters, may well
reflect a
Centrist alternative? I, for one, would
not be at all surprised! For it does
seem that the progression from Christian-name/surname dualism to
surname
absolutism parallels the political progression from liberal democracy
to social
democracy, as from an atomic balance to a materialistic absolutism, so
that the
dropping of Christian names conforms to the secular requirements of an
atheistic age or society. In which case
the Centrist alternative should indicate a new religious or spiritual
mode of
identification suitable to an idealistic absolutism - one in which a
'Centre
name', or kind of transmuted surname, takes the place of traditional
surnames,
to be used either in conjunction with or as a familiar alternative to
the
official numbering and lettering of people.
Thus a sort of Social/Transcendental distinction existing
between the
two - a distinction destined to be eclipsed, in the course of time, by
the
impersonal theocratic.
95. No less than Transcendental Socialism, Social
Transcendentalism must duly subscribe to the principle of collective
leadership, which accords with an electron bias. It
will
not be the Leader who is politically
sovereign so much as the Centre, or party organization.
Naturally the Leader will be the hub around
which the inner commissariat revolves, not just a party figurehead ...
but the
chief architect of administrative co-ordination, disposed, so far as
possible,
to keeping a 'philosophical' perspective in view at all times, in the
interests
of the overall ideological integrity and security of the Movement, so
that no
one department acquires undue attention or power at the expense of
another. If flexibility is required to
meet any particular exigency, including that of the Leader's own
design, then
he will stipulate the order of priorities, overruling inner-party
democracy. But, gradually, a more
collective framework should emerge in the wake of the messianic
leader's
departure, paralleling the progression from, say, Stalin to Khrushchev,
when,
as in the case of the fledgling People's democracies, a People's
theocracy will
properly arise. No such collective
framework could be expected, however, before the divinely-inspired
Leader has
done all or most of his revolutionary work, and thus functioned on a
largely
dictatorial basis commensurate with the gravity and magnitude of the
tasks
before him!
96. Interesting (and so significant of Western
decadence) how the Cartesian mind/body dichotomy has been superseded,
in the absolutization of relative
civilization, by a mind-body
symbiosis ... as republican materialism chips away at the old
church/state
dualism in the name of secular progress.
No longer a mind separate from and independent of the body, as
in the
idealistic realism of Cartesian theory, but one connected with and
dependent on
the body as part of an overall mind-body
integrity, in
the realistic materialism of decadent bourgeois and communistic
theorizing. Not that this is the end of
the downhill road; for there are others, more purely Communist, who
deny mind
altogether and would have us believe in the materialistic absolutism of
the
body, mind being, according to them, an idealistic illusion with no
place in an
'enlightened' head, which is almost believable as far as these
materialistic
blockheads are concerned! Though it is
doubtful that the less-stupid Transcendental Socialists would grant the
idea
much credence.... As for me, I would like to commend a body-mind
symbiosis
commensurate with Social Transcendentalism, so that a relativistic
absolutism
in which a redeemed body is subordinated to a free mind (the body
simply
conceived as the support and 'house' of the mind) becomes the
alternative
theory in a realistic idealism that should pave the way for the
absolute
idealism of mind in the Centrist civilization to come.
Of course, considered literally, spiritual
mind emerged from the body, the physical preceding the spiritual in the
material evolution of advancing life on this planet.
Yet, with idealism, a re-evaluation is
required, so that mind is conceived as existing in material form,
taking bodily
form for its own purposes.... Which is not to claim that mind came from
'On
High' (the Father) and now sits in the body while being inherently
independent
of it. For Cartesian dualism owes more
to mind conceived as soul, as emotional receptivity pre-dating matter,
than to
mind conceived as spirit, as pure awareness post-dating it. Certainly I would not argue against the
theory that soul precedes matter, since there is ample cosmic evidence
to
support the fact. Yet no less than
proton absolutism precedes the atom, so electron absolutism succeeds
it, and
this leads us away from any mind/body relativity towards a body-mind
absolutism
that owes more to the mind-body absolutism of the State ... insofar as
we are
here dealing with a new mind, intellectual and rational, albeit
subordinated to
material factors, as a means to an end, and thus allowing, willy-nilly,
for the
subsequent possibility of a body-mind re-evaluation, given the
requisite
divinely-inspired will, in which mind becomes an end-in-itself: pure
rather
than intellectual. Such electron-wavicle free mind, however, derives from the
electron-particle bound mind of the rationalists. The
Centre
could not come into being without
the prior existence of the republican state.
We lovers of electron freedom are all descendants from and
inheritors of
the 'Age of Reason'. Voltaire and the Philosophes were our ideological forebears. Their minds had little to do with the
soul-mind of the proton church. They
rejected Descartes.
97. The intellectual
may
be a man of the Left, particularly the Extreme Left, but the tripper
and/or meditator has to be a man of the
Extreme Right - the former
leading to the latter no less than night to day.
98. Where currency is concerned, bank notes
parallel the soul-mind, albeit transmuted, of the Church; coins, by
contrast,
parallel the mind-body symbiosis of the State.
Consequently there exists a mind/body dualism in the distinction
between
the two, a distinction, however, which the State is gradually
undermining and
superseding with the minting of new coins, such as the one-pound piece,
to
replace or supplement notes to an equivalent value.
Clearly, a trend in the direction of a
materialistic absolutism is under way here, and one could well be
justified in
anticipating further high-currency mints in the course of time, with,
say,
five-pound pieces replacing or supplementing notes to an equivalent
value, as
materialism becomes ever more extensive and Liberal society
correspondingly
more Social Democratic. Ironically, it
is the Marxist purists who would like to do away with money altogether,
replacing any Liberal realist note/coin dichotomy or realistic
materialist note-coin
symbiosis (notes and coins to an identical value) with a neo-barter primitivity of the direct materialistic exchange
of
products or, even more unlikely, the simple acquisition of products
according
to one's need. Not that one envisages
Transcendental Socialists condoning any such utopian materialism! For theirs is a more idealistic bent, not
incompatible with a desire to establish a universal currency on the
basis of a coin absolutism.
Which leaves, I should argue, the need for
transmuted notes, or
universal vouchers, if Social Transcendentalist idealism is to have its
day.
99. Why is it, one may
wonder, that trousers generally have side pockets, whereas jeans have
pockets
at the front? I
wrote, some pages ago, about the relative nature of the sides in
relation to
the absolute nature of the front (or back), and this reference to
physiological
reality should go some way towards answering the above question. Side pockets indicate a relative allegiance,
front pockets ... an absolute one.
There, I believe, lies the ideological justification behind the
dissimilar appearances of trousers and jeans.
But are jeans, as I suggested earlier, really proletarian in
relation to
trousers? You may recall that I thought
so; but I also admitted to a certain ambivalence which, I confess, has
stayed
with me until now. For if jeans (denims
and cords) are People's equivalents, where do leather and acrylic pants
fit
in? Surely some accommodation must be
made for these more radical kinds of leg wear, which transcend the
cotton
naturalism of jeans, and in ways suggesting antinatural
and supernatural distinctions - leather being antinatural
in a materialistic absolutism that would appear to derive from pagan
origins
... in the primitive use of animal furs and/or skins; acrylic being
supernatural to the degree that it derives from synthetic fibres. Hence a kind of
Communist/Fascist distinction between the two, with 'pants' the key
word. Yet if PVCs
are to
be considered a logical step beyond acrylic pants to a Social
Transcendentalist
equivalent ... of supernatural plastic pants, then there must also
exist a
parallel distinction, on the Far Left, between Marxist and
Transcendental
Socialist equivalents, which I fancy would take the form of two
different kinds
of leather pants, those corresponding to the Marxist being opaque,
coarse, and
heavy; those corresponding to the Transcendental Socialist being
glossy,
smooth, and light, as though a sort of redeemed leather which, while
still
fundamentally antinatural, has been
infused with a
theocratic dimension suggestive of a supernatural boost, i.e.
equivalent to an
anti-supernaturalism. Certainly, one
could not confound the two types of leathers, the smooth variety closer
in
appearance to PVCs and thus indicating a
Transcendental Socialist equivalence beyond and above the raw, militant
leather
of Socialist purists. Thus no less than
synthetic pants of one type or another would seem to lie beyond cord jeans, it can be argued that leather pants of one
type of
another lie beyond denim jeans. Now if
both synthetic pants and leather pants correspond to People's levels of
leg
wear, then it should follow that both cords and denims correspond to
petty-bourgeois levels - the former radical Conservative and the latter
Democratic Socialist, each of which are commensurate with extreme
parliamentary
levels, not to mention extreme (abstract) levels of canvas art.
100. Considering the art equivalents of People's
pants, we should find sculptural light art on the level of opaque
leather, neon
light art on the level of the redeemed, or glossy, leather; laser shows
on the
level of acrylic pants, and holography on the level of PVCs. Politically
considered, a split occurs on
each side between extreme left-wing sculptural light art and right-wing
(Transcendental
Socialist) neon light art; as between extreme right-wing laser shows
and
left-wing (Centrist) holography. If any
further progress can be made in art, as in leg wear or clothing
generally, it
can only be in the direction of pure or abstract holography, not to
mention
computer graphics, which would correspond to the widespread adoption of
one-piece PVC zipper suits, commensurate with right-wing Centrism, in a
truly
global stage of the ultimate civilization.
101. Interesting how the '60s distinctions and
frictions between Mods and Rockers in
England
suggests a kind of Fascist/Communist dichotomy, Mods
given to a Parker-jacket supernaturalism, Rockers to a leather-jacket antinaturalism; Mods
partial to
synthetic-looking mohair suits, Rockers generally clad in denims; Mods wearing their hair short, indicative of a
modernist
supernaturalism, Rockers generally wearing it long, suggestive of
neo-primitivism; and, of course, Mods
partial to
scooters, Rockers to motorbikes: scooters streamlined and comparatively
lightweight, motorbikes utilitarian and comparatively heavyweight - a
kind of
idealistic/materialistic dichotomy between these two types of People's
vehicles.
102. On the subject of vehicles, it might be worth
distinguishing People's modes of road transportation from bourgeois
and/or
petty-bourgeois modes, as in the case of trousers, art, politics, etc.,
so that
we acquire an overall evolutionary/class perspective relative to the
various
ideological distinctions. Certainly it
would seem that family cars, in their four-seater
relativity, reflect an atomic, and hence bourgeois, integrity
commensurate with
democratic criteria, and I fancy that most such cars, vintage and
modern,
approximate to a Liberal mould of relative balance, whether in terms of
seating
distinctions between rear and front, passenger and driver, or in terms
of a
kind of idealistic/materialistic distinction between inner and outer,
enclosed
interior and external body. Yet if
relative cars correspond to a Liberal equivalent, then it would seem
that a
petty-bourgeois split into two distinct kinds of absolutism will
provide us
with Labour and radical Conservative equivalents, paralleling, say, the
division in 'modern art' between one sort of abstraction and another -
Expressionist on the extreme (painterly) left, Impressionist on the
extreme
(painterly) right, with a materialistic/idealistic dichotomy the
absolutist
consequence. Such a split is reflected,
I believe, in the distinction between two-seater open-topped sports
cars on the
extreme left and, in complete contrast to this, two-seater
'encapsulated'
bubble cars on the extreme right, the former low-lying (one is almost
tempted
to say 'flat') and materialistic, the latter curvilinear and
idealistic, a kind
of apparent/essential dichotomy between the two, as though the one were
all
external and the other all internal, the sports car all body and the
bubble car
all mind or, at any rate, seating compartment.
As cars, both of them pertain to a traditional genre, like
painterly art
or parliament, but as extreme manifestations of a traditional
(bourgeois) genre
they reflect absolute criteria, not least of all in terms of the
parallel
one-level seating arrangements. Of
course, no less than painting stretches way back to a pre-Liberal era,
cars
effectively stretch back to grand-bourgeois origins in private
horse-and-carriage transportation, horses being to the roofed-in
carriage what
(sculptural) frames were to paintings, viz. a carry-over from
aristocratic
precedent, the use of horses independently of carriages a comparatively
autocratic mode of transportation preceding the 'democratic' modes of
carriage
and car, the latter deriving its name from the former and dispensing
with
horses, just as modern art, including the modern Liberal variety, sees
fit, in
its absolutist predilection, to dispense with frames.
But if autocratic subnaturalism
precedes democratic naturalism, then theocratic supernaturalism
succeeds
it. Which brings us back to People's
modes of transportation, principally scooters and motorbikes - the
former
approximating to a Fascist equivalent, the latter to a Communist one, a
kind of
supernatural/antinatural, God/Devil
dichotomy between
the two categories, as in regard to essence and appearance, inner and
outer,
idealism and materialism, smooth and rough, wavicles
and particles.
103. Scooters (stemming from
104. Could it be, I wonder, that, with its three
concentrically-biased
wheels, the conventional three-wheeler is to superdemocracy
what the trike would appear to be in
relation to supertheocratic criteria - the
Liberal Democratic
equivalent preceding, on a lower ideological level, the Social
Transcendentalist
equivalent ... of the trike or, at any
rate, of trike-like projects?
Personally, I am quite prepared to believe it, since there would
seem to
be a parallel of sorts between three-wheeled cars and that marvel of
concentric
technology which bears the altogether distinct and transcendent name
... 'trike'!
105. Nothing can escape the status of an ideological
equivalent, nor should anything. For in
the closed society to come, one must know how to distinguish between
the
relevant and the alien and/or obsolete.
Only through such knowledge will one be able to get rid of
everything
irrelevant and/or obsolescent. Only
through such knowledge will one be able to standardize, over a period
of time,
Social Transcendentalist society along the highest, most uniform lines.
106. Thus even on the subject of, say, milk, one
will know that class distinctions can be inferred to exist between the
different kinds of milk and their container presentation thereof,
bottled milk
being Liberal and therefore bourgeois in construction, reflecting an
atomic
balance between idealism and materialism in the glass realism
(transparent but
hard) of the bottle; cartoned milk being
Democratic
Socialist and therefore left-wing petty bourgeois in construction, the
carton
an opaque reflection of Labour materialism; while milk in a plastic
transparent
bottle, or container, would be radical Conservative and therefore
right-wing
petty bourgeois, reflecting, in the supernatural artificiality of the
plastic
bottle, an idealistic absolutism, albeit one implicated, like the
materialist
carton, in the democratic tradition, for which read 'milk', whether
pasteurised
or homogenised. Unlikely, then, that
such 'bourgeois milk' would survive long into the closed societies of
the
future; though we are once again obliged to posit, as in other
contexts, two
kinds and levels of People's milk, both of which are somewhat
artificial, or
synthetic, by comparison: a lower, or particle, kind stemming, in a
manner of
speaking, from cartoned milk, and a
higher, or wavicle, kind stemming from
milk in plastic bottles, each
of which corresponds to Communist and Fascist equivalents.
Taking the lower kind first, we are of course
alluding to powdered milk, particularly that which comes in opaque
containers
(tins, cans, or whatever), and if a Marxist/Transcendental Socialist
distinction is to be inferred, then it can only apply to that between
the
coarser powdered milk in tins and a smoother powdered milk in jars, the
latter
on a more evolved level and symptomatic, it seems to me, of a redeemed
materialism commensurate with theocratic criteria.
As regards the higher kind of People's milk,
which is of course milk of the condensed variety (suggestive of a
supernatural
intensification and purification of the natural, with a corresponding
reduction
in materialism, at least with regard to the quantity of milk made
available to
the customer in any given container), we may distinguish, I believe,
between
Fascist and Centrist levels of such supernatural milk, the former
coming in tins,
the latter in compact plastic bottle-like containers ... more
unequivocally
supernatural in construction, sterilized as well as evaporated, an
ideological
alternative to smooth skimmed milk of the Transcendental Socialist, or
jarred,
variety, and doubtless more relevant to a Social Transcendentalist
Centre than
to a Transcendental Socialist State. I
need hardly say what would or should be irrelevant to both!
107. Interesting how most cars on the road in
Britain tend to be of the Liberal four-seater
variety,
with two-seaters, whether of the Labour Left or of the Conservative
Right, very
much the exception to the rule. Does
this indicate, I wonder, an inherent bias for Liberalism in a majority
of the
British people? Possibly not, but
certainly a majority of the middle class or car-driving fraternity
would seem
to be partial to middle-of-the-road criteria.
How else to explain the preponderance of four-seaters?
108. One thing I didn't write about earlier, when
discussing cars, is the distinction that has comparatively recently
arisen
between four-seaters with four doors and
four-seaters with two, the latter
suggesting a more absolutist
predilection which may well be commensurate with Liberal Democratic
criteria
or, at any rate, with some kind of compromise between the strictly
Liberal and
the strictly Democratic Socialist.
Another thing which didn't occur to me at the time is that,
although
bubble cars would appear to be the most idealistic or interiorized of
cars, and
therefore the ones best suited to accord with a radical right-wing
equivalent,
they are no more plentiful on roads in Britain than conventional
three-wheelers, a fact which obliges one to consider more typical
examples of
absolutist cars that, while being less idealistic, are nonetheless
distinct
from the materialistic open-topped cars of the extreme left, and
therefore
serve, to all intents and purposes, as an idealistic roofed-in radical
Conservative alternative, like, for example, Porsches and Ferraris. Which would suggest that sports cars are not
only a thing of the Left but can also, under certain conditions,
appertain to
the Right, albeit, paradoxically, in terms of a left-wing bias. But if we return to what precedes or may be
presumed to precede such enclosed two-seaters, we would find a more
moderate,
traditional Conservative equivalence in the most capacious and
luxurious of
enclosed four-seaters, like Rolls Royces
and Bensons - large cars forming an alternative, or opposition, on
their own
more relatively idealistic terms to open-topped four-seaters
or low-lying cars that, in relation to modern open-topped sports cars,
suggest
a traditional Labour equivalent, still materialistic by dint of the
roofless
body-oriented framework, but more relative, and hence democratic, than
their
latter-day two-seater successors, like the Triumph Spitfire. Yet even these must be divisible, one
fancies, into left- and right-wing equivalents corresponding to radical
and
moderate criteria, with the latter having an optional rather than an
obligatory
open top, while sporting hub-centred wheels in contrast to spokes. However, one need not doubt that there would
exist as much 'political' friction between the driver of an open-topped
two-seater and the driver of a close-topped two-seater, as between the
rider of
a motorbike and the rider of a scooter, though never more so than when
the
enclosed two-seater was genuinely idealistic (right wing) and the
open-topped
two-seater genuinely materialistic (left wing).
109. An agnostic stands to an atheist as a Democratic
Socialist to a Communist: a relative, and hence moderate, version of a
similar
God-denying phenomenon. Not as antinatural as the latter, he will give God
(whether in the
guise of Christ or the Father) the benefit of the doubt.
110. In the subnatural/natural
world
order,
women stand to men as moons to planets: lesser bodies that shine
with a borrowed light - the light, namely, of a man's spirituality,
including
his tastes and opinions. When a man and
a woman marry they are, in effect, contracting into propagation; for
there is
no real point in marrying unless one is intending to produce children. But when they come, children are equivalent
to suns in the atomic scheme of natural/subnatural
behaviour, and, in accordance with relative criteria, the parents
revolve
around, i.e. attend to the needs of, their children ... like planets
around the
sun in a solar system. Such a
cosmically-sanctioned procedure is only relevant so long as subnatural/natural
open-society criteria obtain, but not afterwards! For
a
supernatural world order would require
free-electron procedures commensurate with a more evolved or
transcendental
society, one which completely transcends atomic blueprints, both cosmic
and
organic. The family would have no place
in such a spiritually-oriented society, propagation being largely a
supernatural phenomenon connected with sperm banks and artificial
insemination,
children being collectively raised at the Centre's expense in special
child
centres, independent of parental association and transcending the
relativity
between kindergarten and home. However,
in returning to the present century, one finds that an increasing
number of
people marry without having children in mind, a factor testifying to a
post-atomic
antinatural bias commensurate with decadent
relativistic criteria. In
short,
symptomatic of sexual materialism. Perhaps,
on
the other hand, the growing
propensity of many couples to produce only one child is indicative of a
sexual
idealism not unconnected with absolutist predilections in an
incipiently
absolute age? Could it be, I wonder,
that two or more children from a given couple has a relatively Liberal
ring
about it, which is all very well from a bourgeois point-of-view, but
effectively irrelevant from both radical petty-bourgeois and People's
angles?
111. A few suggestions for the future transformation
of certain existing and/or traditional institutions into centres:
postal centre
(post office); conception centre (maternity hospital); medical centre
(general
hospital); surgical centre (specialist hospital); military centre (army
barracks); police centre (police station); dental centre (dental
surgery);
welfare centre (unemployment benefit office).
112. One's fate is other people's destinies; one's
destiny ... other people's fates.
Destiny is what we will upon ourselves; fate ... what other
people will
upon us. Generally speaking, destiny is
benign, fate malign.
113. Shaw is quoted as having opined that the best
form of political arrangement would be a benevolent dictatorship. I have to agree with him, but I should like
to qualify 'benevolent' by associating it with a Fascist style of
leadership,
in contrast to what I perceive as a malevolent dictatorship, or one of
the
Extreme Left. Not that Hitler was
particularly benevolent, any more than he was particularly fascist (if
by
Fascism we understand a more theocratic style of dictatorship
originating in
114. To suppose that Social
Transcendentalism emerged from Transcendental Socialism, as though one
had just
switched the words around, would be a gross error!
No more does Social Transcendentalism emerge
from Transcendental Socialism than ... scooters or trikes
from motorbikes or PVC from leather or condensed milk from skimmed
milk,
etc. Nothing can emerge from
Transcendental
Socialism because it is a closed ideology complete in itself,
appertaining to
the furthest and most attenuated reach of the democratic spectrum,
rather than
to the inception of a genuinely theocratic spectrum.
A Transcendental Socialist cannot throw Marx
or Lenin completely overboard and proceed to steer his society in a
God-building direction. He is stuck with
them and will remain stuck with them until such time as his atheistic
society
is fated to be consigned to the rubbish heap of world history. One cannot transform dialectical materialism,
the world-view of the Antichrist, into post-dialectical idealism. The move towards a pure Centrism can only
come from a Social Transcendentalist precondition, and Social
Transcendentalism
owes more to Fascism than ever it does to Communism.
No less than Transcendental Socialism is a
kind of Supercommunism in relation to
Communism-proper, so Social Transcendentalism is a kind of Superfascism
in relation to Fascism-proper. For they
each transcend the extremist traditions of Communism and Fascism on
their own
respective terms - Transcendental Socialism a
pseudo-civilized/quasi-barbarous
antithesis to the Christian/Liberal civilization of the aligned West,
Social
Transcendentalism the inceptive ideology of a new and final
civilization,
destined for world-wide applicability.
And, to be sure, there is a parallel of sorts between Eastern
Orthodoxy
and Roman Catholicism, both of which emerged, on different terms, from
the womb
of Graeco-Roman civilization, though each
of which
appertained to a spectrum of evolution separate from that which
preceded
them. But this evolutionary progression
from Graeco-Roman civilization to Eastern
Orthodox/Roman Catholic civilization, and from Anglo-American
civilization to
Transcendental Socialist/Social Transcendentalist civilization is only
a kind
of macrocosmic parallel to a progression, within man, from the old
brain to the
subconscious, and from the new brain to the superconscious,
which
is
equivalent to saying, on more abstract terms, from proton particles
to
wavicles, and from electron particles to wavicles, with Eastern Orthodoxy and its
latter-day
antithetical equivalent, Transcendental Socialism, taking transitional
positions in-between each progression, with a bias for the particle, or
materialistic, side. Yet civilizations
do not, any more than changes within the psyche, spring-up
independently of
environmental factors, but are to varying extents indebted to or
conditioned by
them, both in their natural and artificial manifestations.
For it can be contended - and not without
ample justification in light of my own work - that the further man
evolves,
whether in terms of the macrocosmic civilization or of the microcosmic
psyche,
the freer he becomes from materialistic conditioning factors and the
more, by a
correlative degree, do his psycho-civilized aspirations acquire a
transcendentally idealistic character that owes little or nothing to
the
natural environment but which serves, on the contrary, to modify that
environment and, in addition, create a completely new environment which
mirrors, on the material plane, such aspirations. At
this
most extreme stage of his evolution,
he effectively becomes a spirit in the material world, modifying and
recreating
it as though from a purely transcendent vantage-point.
No longer man but Superman, he must fashion
the world in a supernatural, or synthetic, image of himself, and
thereby redeem
it, transforming it into an intimation, on the material plane, of the
heavenly
Beyond.
115. In the realm of art, the progression from the
old brain to the subconscious and from the new brain to the superconscious
... is paralleled by a progression from sculpture to painting on the
one hand,
and from sculptural light art to holograms on the other hand. Again, parallel to this, one could speak of a
progression from dreams to visions and from ratiocination to
contemplation in
respect of the brain/mind dichotomy itself, which would further confirm
an
overall proton/electron division with alternations, as it were, between
their
respective particle and wavicle sides. Dreams pertain to the old brain no less than
visions to the subconscious, being a subconscious projection into
consciousness
of dream-related material. In both
contexts, a kind of madness compared with the sanity of new-brain
ratiocination, which only became a conscious Western ideal in the
eighteenth
century, from which we must evolve, in due place and time, towards the supersanity, as it were, of hallucinogenic
enlightenment,
if the new brain is to be transcended by and through the superconscious
in the name of electron-wavicle idealism. So, considered historically, one could
contend that madness leads to supermadness,
or
an
unconscious desire to exorcise dreams through natural visions, while
sanity
leads to supersanity, or a
consciously-expressed
desire to escape from 'wilful' ratiocination into the passive
contemplation of
artificially-induced visions. All of
which would parallel, in approximate evolutionary stages, a progression
from
the Kingdom to the Church, as from proton particles to wavicles,
followed by a similar progression from the State to the Centre, or from
electron particles to wavicles, in due
course of
evolutionary time. Thus if dreams are
especially relevant to the autocratic Kingdom, or an age of old-brain
materialism, then visions would be especially relevant to the Catholic
Church,
or an age of subconscious idealism.
Likewise, if ratiocination is especially relevant to the
116. Since brain, whether old, middle, or new, is of
a particle bias in relation to mind, whether subconscious, conscious,
or superconscious, it is, ipso
facto, objective, in
contrast to the subjectivity of the mind's wavicle
bias. Thus, in alluding to dreaming or
thinking, we are dealing with an objective experience, whereas visions
and
trips appertain to the subjective. But
there are two kinds of objectivity no less than two kinds of
subjectivity, and
these may be defined as the external mode and the internal mode,
depending on
whether we are referring to the proton-biased old brain and/or
subconscious or,
on the contrary, to the electron-biased new brain and/or superconscious. Protons
confer
an external status, electrons
an internal one. The evolutionary
Kingdom/Church progression from old-brain dreaming to subconscious
visions is
therefore equivalent to a progression from the external objective to
the
external subjective, while the later State/Centre progression from
new-brain
ratiocination to superconscious
contemplation is
equivalent to a progression from the internal objective to the internal
subjective, the former materialistic and the latter idealistic. Appearance precedes essence, but is duly
eclipsed by it.
117. Objectivity, whether of
the external or internal varieties, appertains to the Left,
subjectivity to the
Right - a straight dichotomy between brain and mind, materialism and
idealism. When there is no such dichotomy or, rather,
when
brain and mind are conceived on moderate terms, as mid-brain and
ego-mind, we
have neither Left nor Right but Centre (not to be confused with Social
Transcendentalism, which is radically Cent(e)rist
rather than moderately Centrist), and this applies as much to the
Protestant
Church as to the Liberal Parliament - a uniquely atomic compromise
germane to a
strictly Christian civilization which, of necessity, fights shy of
particle and
wavicle extremes.
It was precisely the Centrist nature of Protestantism and
Liberalism
that led from the right-wing, or Catholic, Church to the left-wing, or
Republican, State. Yet the
Protestant/Liberal compromise precludes, by its very centrist nature,
allegiance to either a genuine church or state, since it signifies a
dovetailed
combination of the two which, as in the context of the
ego-mind/mid-brain in
relation to the subconscious and the new brain, constitutes a uniquely
atomic
centrality. Neither properly subjective
nor properly objective, the Protestant/Liberal society adheres to its
own
worldly compromise in pseudo-subjective religion and pseudo-objective
politics,
the former egocentric and the latter brain-centred.
118. Against feminism, which posits an equality of
the sexes irrespective of professional, moral, or spiritual
considerations, I
posit an equality of the sexes based on the extent to which women are
being masculinized, i.e. adopting civic,
commercial, or
professional responsibilities, and generally dressing and looking (with
short
hair, absence of make-up, etc.) more like men, so that it becomes
illogical to
regard them as women and to discriminate against them in
consequence. This I call 'masculinism', which implies an equality owing
its
justification to the idealism of a woman taking upon herself a
lifestyle and
occupational responsibility similar to that of a man.
Pertaining to an absolutist evaluation of men
and women, such equality indicates a People's level of sexual
categorization
that suggests, on account of its implicit idealism, a Centrist
ideological
equivalent commensurate with closed-society supertheocratic
criteria. Not simply men and women but,
in effect, Supermen and quasi-Supermen.
The notion, on the other hand, that men and women are equal
irrespective
of how they dress, think, act, or live, derives its case from purely
materialistic factors relating to human bodies and must therefore be
accorded a
Communist status, as befitting a materialistic absolutism.
Thus 'masculinism'
and 'feminism' confront each other across an idealistic/materialistic
divide,
the former high and the latter low - God and Devil at approximately
Messianic
and Antichristic stages respectively.
119. It makes a lot of difference whether one
listens to music through speakers or headphones. In fact, all the difference
between a democratic and a theocratic equivalent.
For speakers are to recorded music what cars
are to road transportation - a bourgeois and/or petty-bourgeois mode of
conveying recorded sound which should be clearly distinguished from
People's
modes, in the use of headphones of one kind or another.
Doubtless speakers fall into different
'democratic' categories, such as Liberal Democratic, Labour, and
Conservative,
and I fancy that the larger types of cabinet, having two or more
speakers, can
be accorded a Liberal status by dint of their inherent relativity,
whereas
Labour and Conservative cabinets would have to approximate to an
absolutist
status, either literally in terms of just one speaker to each cabinet
or with,
to all appearances, a flat one-piece cabinet front.
Certainly, Labour and Conservative cabinets
ought to be smaller than the Liberal Democratic variety, albeit of
quite
different shape - the Labour cabinet squat and hence materialistic, the
Conservative cabinet slender and hence idealistic, the former more
suited to
the floor, the latter probably used to best advantage when appended to
the
wall, each of them flanking what one can only suppose to be a Liberal
Democratic norm of cabinets raised on legs.
However that may be, cabinets of whatever type approximate, in
their
square or oblong construction, to a democratic appearance-oriented norm
that,
while typical of an open society, would become untypical (to the point
of
exclusion) of a People's society, particularly of Social
Transcendentalist
provenance where, needless to say, only headphones would truly apply. Of course headphones, no less than radical
speakers, are divisible into two distinct categories, viz. a Fascist
and/or
Centrist category on the idealistic side, and a Communist and/or
Transcendental
Socialist category on the materialistic side, depending whether they
are of the
micro or the conventional type; whether, in short, they chiefly pertain
to
cassette-recorders or to record-players.
In the former instance they will be small, light, concentrically
orientated in the foam-covered phones, and of a largely plastic or
synthetic
construction, the overall style designed to convey a wavicle
bias appropriate to superidealism. In the latter instance, the headphones will
be comparatively large, heavy, ring-like in the ear padding around the
phones,
and also of a largely synthetic construction, though there may be more
metal
and/or leather in the overall composition of these particle-biased
kinds of
headphones, particularly on the more unequivocally Communist level,
i.e. the
earlier level which precedes, as it were, a Transcendental Socialist
streamlining and, in consequence, slight contraction of materialism. Certainly an analogy with the squat, round
kinds of rolls comes to mind with these 'Antichristic'
headphones,
no
less than the 'Messianic' type evoke an analogue favouring the
elongated, slender kinds of rolls already discussed.
120. Such analogues apply equally well to electric
shavers: the squat, compact ones suggestive of a Communist equivalent,
the
slender and longer ones suggesting a Fascist equivalent, both of which
kinds,
irrespective of individual variations on the cutting/trimming levels,
are
beyond naturalistic modes of shaving and therefore, in contrast to
safety
razors, would seem to be People's modes of shaving that indicate an
artificial
or supernatural integrity. As in other
contexts, ordinary hand razors can doubtless be categorized along lines
approximating to Liberal Democratic, Labour, and Conservative
distinctions, and
I fancy that while the double-edged variety will be Liberal Democratic,
the
single-blade varieties approximate, by contrast, to Labour and
Conservative
equivalents - with metallic razors appertaining to the former and
disposable
plastic razors to the latter, in a sort of moderately antinatural
and supernatural status commensurate, in each case, with radical
petty-bourgeois absolutes. Probably most
'democratic' shavers (here I use the term in a personal sense) employ
one or
other of the synthetically-produced kinds of canned shaving cream, but
there
are doubtless some who, whether from class prejudice or ingrained
habit, mix
their own shaving potion in a naturalistic fashion, suggestive of a
Liberal or
even of a traditional Conservative bias.
Either way, a relativity between cream and blade is established
which
indicates an atomic compromise germane to democratic criteria,
particularly
within a Protestant/Liberal framework.
Not so with the absolutist 'theocratic' shaves of the electric
shavers;
though I fancy that the Centrist type of person would be more disposed
to the
application of aftershave lotion than his Communist counterpart,
thereby
establishing a sort of Social Transcendentalist equivalence in which
the
particle aspect of shaving, viz. that which pertains to the electric
shaver, is
subordinated to its wavicle aspect, viz.
that which
involves aftershave lotion, and a new civilized ideal - the converse of
the
'democratic', with its shaving-cream introduction - duly ensues. I ought also to add that the truly
'theocratic' type of shaver will run on batteries rather than off the
mains,
batteries being less anti-supernatural than supernatural, and hence
comparatively benign, allowing for greater transcendental freedom than
can be
achieved with leads. In short, there is
something evil about electricity, but good about batteries.
121. Worship is a religion for fools;
self-realization a religion of the wise.
122. All higher art indirectly appeals, in varying
degrees, to the element of self-realization in man through
self-transcendence. When we listen to
music or read a book or contemplate a painting, the body is stilled,
transcended, and we live in and for the mind.
Now while this indirect method of self-realization is inferior
(because
dependent on external phenomena) to the direct and internal method, it
is
nonetheless preferable to activities which appeal to the body, the
lower self
in both its physical and psychic manifestations, and therefore enslave
us to
self-indulgence. A civilization that finds
its ideal in a balance between self-indulgence and self-transcendence
will not
take such moralizing too seriously. But
a civilization that upholds the true ideal of self-realization will
find even
self-transcendence unacceptable, insofar as it is the converse side of
an
atomic, egocentric coin rooted in self-indulgence and therefore no more
than
'the best of a bad job', so to speak.
No, a truly ideal civilization will prefer to cultivate the self
directly, through innermost contemplation and meditation, and
accordingly
dispense with all art not conducive to the furtherance of this
transcendent
ideal of the utmost spiritual purism.
Such 'art' as it upholds will appeal rather more to
self-realization
than to self-transcendence, being akin to the state of inner
contemplation. Of course, this also in
some degree applies to certain kinds of 'modern art', meaning extreme
right-wing petty-bourgeois abstraction; works, for example, by Mark
Rothko and
Ben Nicholson which, though on canvas or something analogous and
therefore
pertaining to a democratic tradition in art, intimate of theocratic
possibility, inducing, by their highly simplistic abstraction, a
quasi-state of
self-realization, forcing the 'viewer' back upon himself and his own
deeper
resources. All such 'art', though
particularly that which (like holography) is inherently theocratic,
attempts to
transcend art by approximating as closely as possible to pure spirit, a
fact of
necessity that must make it appear boring and sham from the traditional
viewpoint
of 'democratic' art, which, on the contrary, appeals to
self-transcendence
through one or another degree and one or another kind of
representational
egocentricity, and is consequently but the complementary opposite of
self-indulgence. Such 'democratic' art
will often appear brilliant and reflect a most sophisticated technique,
the
combination of which can hardly fail to induce self-transcendence. But the 'art' that stems from the higher
types of abstraction, and which should have special relevance to the supertheocratic societies of the Centrist
future, has no
such intention, but is solely designed to facilitate self-realization
by
directly appealing to the meditation state, by paralleling it, in other
words,
as far as possible. Art ends where
self-realization begins.
Self-realization is facilitated by superart.
123. When we contrast People's levels of culture or
religion with bourgeois levels, we are encouraged to distinguish
between the
direct and the indirect approach to self-realization, or even to
contend that
self-transcendence isn't so much a negative form of self-realization
... as a
negative complement to self-indulgence, and consequently something that
falls
woefully short of even an indirect appeal to self-realization. In short, a world closed-in upon itself,
alternating between brain and ego, body and mind, and therefore having
little
or nothing to do with the superconscious. But when, by contrast, we confine ourselves
to People's levels, we find that self-realization can take indirect or
direct
forms, depending on whether tripping or meditating is the order of the
day. To be sure, there is a lot of
difference between the contemplation of artificially-induced visionary
experience and the direct cultivation of pure spirit through
transcendental
meditation. In the first case we are
dealing with internal appearances; in the second case with internal
essences. However, appearance must
precede essence in the unfolding of People's civilization, and
consequently the
indirect form of self-realization should precede the direct form, as in
a kind
of Catholic/Puritan distinction that will be repeated on more intensive
terms
at the artificially-engineered levels of the brain and new-brain collectivizations in the ensuing post-Human
Millennium. Thus tripper into meditator followed, in the post-Human
Millennium, by hypertripper into hypermeditator,
the latter of which will directly precede transcendence and the
consequent
attainment of pure spirit to space where, as electron-electron
attractions, it
will converge and expand towards the Omega Point, the definitive
'globe' of
pure spirit, which is synonymous with ultimate divinity, i.e. the Holy
Spirit.
124. Sense in which racing cars approximate to a
literal Communist equivalent analogous, in their militant absolutism,
to
Socialist Realism in canvas art. By
which I mean that racing cars are a mode of car no less than Socialist
Realism
is a mode of art, and are therefore aligned, on a tangential basis,
with a democratic
tradition. If motorbikes of one kind or
another are Marxist or Transcendental Socialist equivalents in the
'Western',
or idealistic, sense to which such designations usually apply in my
work, then
the racing car would appear to be more literally or realistically
Communist on
account of its absolutist materialism of an open-topped, one-seater construction - a militantly democratic
equivalent
paralleling the proletarian absolutism of Socialist Realism. Paradoxically, however, it is in the West
rather than the East that racing-car driving finds its chief
practitioners.
125. Another parallel to racing cars would be
recorded music, particularly heavy rock and/or metal, played on stereo
with the
use of speakers rather than headphones, so that the transmission and
reception
of sound assumes an apparent as opposed to an essential status (falling
short
of the headphone absolutism that, in its interiorization
of sound, indicates a theocratic dimension), suggestive therefore of an
extreme, or peripheral, democratic equivalent that could, once again,
be
described as realistically Communist or, better still, literally
Marxist. Certainly there is something
radically
materialistic about playing heavy rock as loudly as possible via
speakers, and
I fancy that the same applies to racing-car driving which, in its
intensive
noise on the ring-like circuits of the track, suggests a materialistic
evil
stemming from a left-wing democratic tradition rather than intimating
of a
theocratic possibility, and which is accordingly beneath redemption, an
end-in-itself, as hostile to idealism as to realism and therefore
nowhere near
being a Transcendental Socialist equivalent ... wherein even the
Marxist
ingredient is in some degree transmuted, i.e. endowed, no matter how
paradoxically, with an idealistic dimension, and motorbikes (not to
mention
leather jackets) are the ideological consequence.
126. It has been said of Irish thought, and by no
less a scholar than Richard Kearney in The
Irish
Mind, that it is
against logocentrism, or the largely
Western concept
of the interdependence of antitheses which makes for an atomic dualism
of, say,
good and evil, truth and illusion, or pleasure and pain.
Rather, the Irish seem to prefer - and the
modern Irish not least of all - a decentralizing bias that implies a
refutation
of dualism and an acknowledgement, no matter how indirectly, of some
more
absolutist frame-of-reference wherein evil is independent of good and
good
independent of evil. Yet this shouldn't
be interpreted as implying that Irish thought and, as a corollary of
this,
Irish conduct are against centralism; for the early Irish, in
particular the
Boyne people, were highly centralized in their religious affiliation
with the
unity behind all dualism, the central-star roots of cosmic evolution in
the
Galaxy. Rather, it implies a revolt
against atomic centrality, so dear to the
Protestant/Liberal British, and a desire, no matter how
obliquely
expressed, for a higher, more absolutist centrality which, in
traditional
terminology, could be described as of the Holy Ghost rather than of
Christ,
i.e. a free-electron centrality of the Good which necessarily
transcends the
good/evil dichotomy of the worldly atomists by dint of the fact that
this
manifestation of the Good, like its pagan antithesis the Evil, is
inherently
absolutist and thus beyond all logocentric
dualism, a
new and altogether superior kind of Good commensurate, so I believe,
with the
definitive, or omega, centrality of the Social Transcendentalist
Centre,
wherein a People's theocracy is the ideological concomitance achieved
under a
maximum centralized leadership, and the People are accordingly
spiritually
sovereign. 'Things fall apart; the
centre cannot hold' wrote Yeats in The Second Coming, and one
might be
forgiven for detecting a 'falling apart' from the 'centre' in the
gradual
emergence and development of the Irish Republic, which first of all
'fell' from
the U.K. 'centre' of Great Britain and Ireland, and which continues to
'fall',
on its own terms, from what remains of the logocentric,
atomic
legacy
of British imperialism in Ireland. Yet
only, however, up to a certain point, by
dint of the restraining influence of the Roman Catholic Church, whose
existence
precludes a radical and irredeemable 'fall' into the Marxist
materialism of a
socialist republic. Instead, one finds
an extreme dualism between church and state that, in some degree,
parallels the
Catholic/Republican dualism of the French while being distinct from it
to the
extent that the Church has more influence and power in Ireland than in Voltairean France - a reflection, in part, of
the majority
Irish people's inherent religious bias.
Consequently republicanism is unlikely to be regarded, by such a
people,
as an ideal in itself, but, rather, as a necessary evil, a political
framework
inherited from the struggle against British imperialism which,
willy-nilly, the
Irish are stuck with, in the interests of their political freedom. Of course, such freedom is very
important. For if the majority Irish are
not to remain enslaved to Catholicism for ever, they must utilize their
political freedom and endorse, in due democratic time, the teachings
and
intentions of Social Transcendentalism, in order that the Centre may be
born
from the womb of the Liberal Republic and impart to them the religious
sovereignty which, with its emphasis on centre-guided self-realization,
should
be so much more important to such a people than political sovereignty,
being
the next logical evolutionary step beyond it.
Having acquired democratic sovereignty
through the Republic, the true Irish should use such sovereignty as a
springboard to the ultimate sovereignty of the spirit.
Thus the Republic will be truly vindicated,
as electron particles make way for electron wavicles
in due process of evolutionary change.
For it is inconceivable that a 'republican' people should be
viewed as
peasants, and it is therefore most unlikely that they would wish, as
nominal
proletarians, to remain under the dominion of the Catholic Church when
the
opportunity to embrace the Social Transcendentalist Centre becomes
available to
them, bringing with it the omega religion of a transcendent freedom.
127.
Interesting how, in the
alpha of evolution, things proceed in threes and in three layers, so to
speak,
as dualism emerges from the unitary roots of cosmic evolution in the
central
star of the Galaxy.
Thus central star/peripheral stars/planets, the latter two
originating
in the former to the extent they were once a part of it that exploded
out, or
'fell', in Biblical parlance, becoming, in due process, smaller stars
which, in
turn, became suns and planets ... as the smallest ones cooled or
hardened and
thus gave rise to a sort of magnetic tension of cosmic equilibrium
vis-à-vis
both suns and central star combined.
Thus the cosmic roots of the atom in a very lopsided, absolutist
atomic
structure favouring protons.... Which continues through subnatural
and natural creation in terms of the planet as a microcosmic, though
slightly
expanded, version of the Galaxy, with threefold distinctions between
fiery
centre of the earth, mineral crust, and organic soil; followed by
similar
threefold distinctions between sap, bark, and leaves within the overall
atomic
framework of trees; followed by yet other threefold distinctions
between blood,
bone, and flesh within the overall framework of apes, who are no less a
kind of
animal than trees are a kind of plant, and from whom man is believed to
have
evolved, as a further extension of the blood-bone-flesh triplicity
within the overall framework of the human body, still tied to the
animal world
in all essential matters and therefore a reflection, on higher terms,
of the
basic subatomic pattern, which finds its social equivalence in the
division of
men into royals, nobles, and populace, corresponding to blood, bone,
and flesh,
with the priestly caste corresponding to marrow in the bone - the Lords
spiritual as opposed to temporal - and the soldiery to muscle in the
flesh, a
rather more militant or powerful manifestation of the populace, or
peasantry. Naturally, such a feudal
ordering of society
also corresponds to the divisions between fiery centre of the earth,
mineral
crust, and organic soil, society corresponding to the overall integrity
of
these phenomena in the planet itself, not to mention to the divisions
between
sap, bark, and leaves in the overall
integrity of trees - royals, nobility, and populace.
However, it should be remarked that the
individual also reflects such a feudal, or subatomic, society in the
totality
of his body, though his body would not be of much use to him were it
not
governed by the brain, specifically the old brain - any more than the
planet
would be of much use to itself were it not governed, in large measure,
by the
sun and thus constrained to revolve around this peripheral star within
the
overall framework of the Solar System.
Would it be stretching the analogy too far to contend that what
the sun
is to the earth, the brain is to the body, viz. a monarchic equivalent
that
presides over the inherent blood-bone-flesh triplicity
of the body? No, I do not believe so!
128. Now if, in deriving the monarchic principle
from the sun, we are led to derive the papal principle from the central
star of
the Galaxy, then we would have a 'divine' equivalent for the
subconscious,
which may be said to exist in as superior, albeit unseen, a relation to
the old
brain as the central star of the Galaxy to the sun and, indeed, to the
totality
of stars within the Galaxy, a Godfather equivalence in relation to
'fallen
angels', or devils. Certainly it would seem that the papacy corresponds
to or
symbolizes the Father, the Catholic Church being very Father orientated
and
thus, as mentioned earlier in this book, highly disposed to the
subconscious,
with its visionary essence. Hence an
autocratic
society, intelligible as a Kingdom, reflects the overall construction
of the
human body (with blood, bone, and flesh governed by the old brain) no
less than
the overall construction of the Galaxy, and may be said to derive, in
large
measure, from each, though particularly, I would argue, from the
former, which
is closer, after all, to man than (is) the Cosmos.
Therefore the relation of Kingdom to Church,
or of old brain to subconscious, parallels the relation of Satan to the
Creator
on the microcosmic level, or the sun to the central star of the Galaxy
on the
macrocosmic level, and we may consequently infer that the monarchy
corresponds
to the former, i.e. the Devil, and the papacy to the latter, i.e. God,
as
materialism and idealism confront each other across an autocratic
divide of proton
particles and wavicles, old brain and
subconscious,
temporal and eternal, with subatomic society, akin to the planet,
constrained
to the dual sovereignty of monarch and pope, whilst acknowledging the
overall
moral superiority of the latter. Now we
need not doubt that the distinction between kings and popes reflects,
on a
wider level, the galactic distinction between peripheral stars and
central
star, so that the Catholic civilization of the Middle Ages may be taken
to
reflect the Galaxy, or a galaxy, with many kings and one pope, the
kings each
having a particular society, or planetary equivalent, to rule over
(just as
individual stars have their own solar systems), but constrained, for
the
duration of subatomic criteria, to an acknowledgement of the central
authority,
situated in the Vatican. Now this fact
would explain, in no small degree, the paradox between political strife
and
spiritual unity, no less apparent in early Irish civilization where, in
accordance with the more unequivocally-absolutist nature of pagan
society, a
relatively undifferentiated distinction existed between the King of
Tara and
the kings of the provinces and/or tribal formations, the former
corresponding
to the spiritual authority of the One behind all dualism, the latter to
individual
societies. Now the King of
129. Only when the papacy feels especially
threatened, as by the rise of Protestant heresy, will it feel obliged
to
abandon its idealism to the extent of ensuring and bolstering, through
active
counsel, the loyalty of Catholic monarchs.
For Protestantism is against the papacy and, by implication, the
Father,
a truly humanistic rebellion against papal authority that can only
undermine
the foundations of the Church to the inevitable detriment of the papacy
and
overall integrity of the subatomic world order.
Protestantism is naturalism, the atomic balance, in Christ,
between the
Father and the Holy Ghost, the focus having shifted from the alpha
extremism of
an old-brain/subconscious dichotomy to the humanistic middle-ground, as
it
were, of brain/ego dualism, with a corresponding progression from
monarch and
pope to prime minister and archbishop.
No longer a hierarchy focused on and derived from the
'otherworldly'
galactic cosmos, the Protestant revolt leads, in its civilized
flowering, to a
humanist commonalty based in this world, with realism rather than
idealism or
materialism the golden mean, a realism appertaining to politics no less
than to
religion and therefore focusing sovereign attention upon the
individual, who is
deemed responsible, in large measure, for his own destiny.
As democrats and deists, Protestants have
little sympathy for autocrats and theists, and one could logically
infer that,
to all intents and purposes, they are atheistic with regard to the
Father,
since formally scorning his representative on earth in the interests of
a more
unequivocally Christian humanist stance.
130. Of course, from Christian humanism to
Antichristian humanism is just a matter of time, and although
Protestantism has
no real ambition to transform itself into Communism, it nevertheless
paves the
way, if indirectly and in spite of itself, so to speak, for that more
absolutist and collective humanism which deifies the proletariat and,
consequently, is atheist even with regard to Christ, whom it castigates
as a
bourgeois idol. In short, worldly
realism paved the way for anti-worldly materialism, which owes more
than a
little to the Jews and, in particular, to Karl Marx.
Thus, in its rebellion against otherworldly
idealism, Protestant civilization eventually became the cradle of a
revolt
against worldly realism that takes the full-blown form of the modern
131. Fortunately I am neither a Protestant nor a
Communist but a self-styled Social Transcendentalist, so I do not feel
personally
threatened or imprisoned by proletarian materialism.
Neither am I a
Neo-Platonist, with an alpha-stemming closed-world view of salvation
... as
entailing a return to the Father, the primordial One from which man, in
conjunction with the rest of Creation, 'fell'.
I do not confound alpha with omega or think solely in terms of
the
former, and I have to confess to a poor view of those who, in this day
and age,
suppose that the Holy Trinity should be regarded as an alpha entity,
with the
Son and Holy Ghost as merely separate manifestations of the Father. I can perfectly well understand such
absolutist reasoning in the context of the Middle
Ages, which were autocratic in character and therefore partial, in
their
comparative primitivity, to an
alpha-stemming
evaluation. But in an incipiently omega
age, an age the other side of democratic relativity, such a view of the
Trinity, not to mention salvation, can only be obsolete; though
societies
upholding Catholicism doubtless contain individuals who would contest
that, if
only from their own aristocratic point-of-view.
Having lived most of my life in a Protestant society, with its
brain/ego
dualism, I have never felt constrained to limit myself to
old-brain/subconscious
thinking. Nor have I allowed myself to
identify too closely with its humanistic successor, since atomic
criteria are
largely alien and distasteful to me, and I have avoided, as far as
possible,
their worldly seductions. Instead, as a
Catholic-born Irishman exiled in England, I have preferred to
concentrate on
new-brain/superconscious dualism and to
develop, from
a superconscious vantage-point, a uniquely
transcendent concept of salvation which posits a steady progression
towards
free-electron spirituality in an omega culmination of evolution that,
in its
electron-electron attractions, is radically, indeed diametrically,
antithetical
to the proton-proton reactions of the alpha inception of evolution in
the
Father. Natural creation, including man,
from a subnatural base is one thing, but
supernatural
creation, including Superman, from an artificial base ... quite another! It is both man's privilege and destiny to
break entirely free of the natural and to aspire, ever more
intensively,
towards the supernatural. An
omega-oriented closed society would have nothing to do with the Father,
nor,
for that matter, with His only begotten Son.
Instead of worshipping these alpha and egocentric levels of God,
the
People, as superfolk, would realize their
own
spiritual perfection in the cultivation of pure spirit and thus, in
effect,
become the Holy Ghost, if on a comparatively humble level initially. No longer politically sovereign in the new
brain, they would be religiously sovereign in the superconscious,
a
progression
from electron particles to wavicles,
as
from the Republic to the Centre. Now the
superconscious, with its capacity for
artificially-induced visionary experience, is radically antithetical to
the
subconscious, which knows only the subnaturally-induced
visionary
experience
of dreams. Dreams
and trips - two diametrically antithetical levels of visionary
experience -
correspond, on their own terms, to the Father and to the Holy Ghost
respectively, and it would be as impossible to confound the one with
the other
... as to confound old-brain instinctual motivations with new-brain
intellectual ratiocinations, corresponding to Satan and Antichrist. If we obtain an inkling of the Father through
dreams, we draw nearer to the Holy Ghost through trips.
And, in between, we find the natural consciousness
of egocentric vision, which corresponds to Christ.
Thus subconscious, conscious, and superconscious
parallel the Holy Trinity in an evolutionary
way, just as old brain, brain, and new brain parallel Hell, World, and
Anti-world or, conceived politically, Henry VIII, Cromwell, and Lenin,
corresponding to the Anti-Father, the Anti-Virgin, and the Anti-Christ,
which
find their political concomitants in the autocratic Kingdom, the
parliamentary
State, and the democratic Republic, while the Holy Trinity, by
contrast, has
its religious concomitants in the institutions of Temple, Church, and
Centre
... in that order, with the Catholic Church being especially partial to
the
Blessed Virgin - no less a sort of intermediate divinity between the
Father and
the Son ... than the Second Coming is a sort of intermediate divinity
in
between the Son and the Holy Ghost, as germane to Social
Transcendentalism.
132. If Eire was a genuine republic instead of a
nominal one, it would have an executive presidency, like
133. Between the Father and the Holy Ghost there is
no contiguity, no more than there is any contiguity between the
subconscious
and the superconscious, or between pope
and leader
or, for that matter, old brain and new brain, as between monarch and
president. Absolutes do not blend. Only with the in-between realm of Christ or
ego or archbishop or brain or prime minister ... does a kind of
contiguity with
the absolutes exist, to the extent that the relativity of the atomic
compromises reflects a diluted version of the antithetical absolutes
while the
compromises remain integrated entities in themselves.
Likewise, a contiguity of sorts exists
between God and Satan on the alpha level of the central star of the
Galaxy and
the sun, as between subconscious and old brain, or pope and monarch. No less than the central star of the Galaxy
precedes the peripheral star that is the sun, so the subconscious
precedes the
old brain and, in the undifferentiated guise of God-Kings, the papacy
precedes
the monarchy in the evolutionary progression of alpha-stemming life. In regard to the latter context, it could
credibly be contended that the Kings of Tara in ancient pagan Ireland
were
proto-popes, intended to embody and reflect the divine unity, in the
central
star of the Galaxy, behind the dualistic appearances of suns and
planets, secular
kings and populace. However, as
alpha-stemming evolution progressed, so the original undifferentiated
absolutism gave way to the dualistic absolutism of papacy and monarchy
(corresponding to the further development of the subconscious and old
brain within
a psychic totality more differentiated than hitherto), which still
derived its
fundamental justification from the less-differentiated roots of the
Galaxy in
... central star and sun. The monarchic
slogan Dieu
et mon Droit
indicates the justification, within an
alpha-stemming context, of the monarchy as a sun equivalent - 'Le Roi Soleil' - in
relation to
the first-cause central star of the Galaxy, which may be presumed to
have
'given birth' to the sun. Certainly, the
monarch is not the equivalent, on earth, of that central star, and
therefore he
cannot be identified with it - unlike the pope, who may be said to
correspond
to the Father and thus to sanction the rule of kings, just as the
central star
of the Galaxy is implicated in the existence and rotation of suns. No less than of monarchs, would Dieu et mon
Droit serve the purpose of suns, those
'fallen
angels', of which our sun is the Satanic root of all evil in the world,
causing
the planet to spin around it. Yes, if
the sun could speak, it, too, could claim Dieu
et
mon Droit,
as could the
old brain in relation to the subconscious, since it is the instinctual
motivations of the old brain, prompted by subconscious will, that cause
the
body to move on a basis analogous to the planet.
134. Materialism and idealism, Devil and God either
side of the realistic world, of which nature is the epitome. For, unlike the Galaxy conceived in the
hierarchical totality of central star, suns, and planets, and unlike
man and, for
that matter, the animals, who correspond to the galactic hierarchy of
star-equivalent subconscious, sun-equivalent old brain, and
planet-equivalent
body (divisible, as with the planet, into three distinct levels, viz.
blood,
bone, and flesh), nature, with particular reference to trees, is bereft
of a
head, which is to say independent of a governing mind/brain,
idealist/materialist dichotomy, since quintessentially realistic and,
hence,
corporeal. Nature does not revolve
around the sun, like a planet, and consequently it is tangential to the
hierarchical
ordering of the Solar System, not to mention the Galaxy in
toto. The
chief
distinguishing factor about nature, not least of all in relation to
trees, is
that it is static, does not revolve or move, like the human body, at
the
dictates of some superior governing entity.
Naturally it is dependent on the sun for sustenance and growth,
but that
is all! Rooted to the earth and
incapable of movement, it remains profoundly worldly, one might almost
say
heathen, and we need not doubt that the worship of nature will be
especially
prevalent in an age of realism, like the 18-19th centuries, when the
old
hierarchical order, embracing monarchs and popes, has been called into
question, if not effectively overthrown, and a new concern for man in
the world
below, meaning this one, becomes the guiding principle, a concern which
finds a
palpable analogue in nature, seemingly independent of cosmic coercion. Whether we are mindful of Jean-Jacques
Rousseau in the nineteenth century or of John Cowper Powys in the
twentieth,
the advocacy of nature has its raison d'être in the apparent
freedom
from autocratic tyranny that nature seems to reflect, and is
accordingly a
quintessentially Liberal ideal. But if
it is Liberal, it is scarcely Socialist, and few indeed are the
latter-day
Socialists who, with their materialistic contempt of realistic
compromises,
subscribe to the doctrine of nature worship, or 'Elementalism',
to
cite
Powys.
135. Why were the masses content to live under a
cosmos-derived hierarchical system for centuries and then, at a certain
later
point in time, suddenly rebelled against it and, in some countries,
freed
themselves from its clutches? Why all
the talk of freedom from tyranny or autocratic constraints when men had
taken
such bondage for granted times-out-of-mind?
Evidently for the simple reason that they
had changed,
had become, under evolutionary and social pressures, different from
what they
were before. No longer peasants
but, thanks in large measure to bourgeois gains at the expense of the
aristocracy, incipient or actual proletarians, a different breed of men
for
whom the old order, suitable to peasants, was no longer relevant; a
breed
largely urban rather than rural, an artificial humanity scorning the subnatural/natural affinities of the peasantry;
a breed
that would not have come into existence had the bourgeoisie not created
it out
of their need for industrial exploitation and the correlative
availability of a
steady reservoir of cheap labour situated in the towns and cities. In sum, an electron-biased breed of humanity
that must be accorded an antithetical status to the proton-biased breed
of
humanity which, as peasants, had preceded them, no longer creatures of
the soil
or identifiable with leaves, but city creatures, artificial and
industrial,
whether white- or blue-collar, intellectual or manual.
And fated to struggle against that atomic
breed of humanity which, whether in Cromwellian
England or Napoleonic France, had wrenched power from the aristocracy
and
thereby established their own liberal societies - either
parliamentarian, as in
the (earlier) English Revolution, or republican, as with the (later and
more
radically materialistic, albeit still fundamentally realistic) French
Revolution. Man evolves, and the final
outcome is a completely different type of humanity, no longer partial
to
Fathers and Sons but potentially of the Holy Ghost, desirous of the
freeing of
electron equivalents from all proton and/or atomic constraints. Small wonder that such men look upon monarchs
and popes, not to mention prime ministers and archbishops, with
loathing and
disdain! For them, only presidents and
leaders will suffice.
136. Yet the electron breed of humanity is itself
divisible into two kinds, viz. particle and wavicle
equivalents, approximately corresponding to blue- and white-collar
workers
respectively, and it makes a lot of difference whether revolutionaries
primarily side with the one kind or with the other, since the People's
society
that eventually emerges will have a bias accordingly, and the emphasis
fall on
materialism or idealism rather than on both equally.
This is the distinction, of course, between
Transcendental Socialism and Social Transcendentalism, with Antichristic
and Second Coming affinities in each case.
If the former, then the emphasis is on
new-brain
materialism and an executive presidency.
If the latter, then the emphasis will be on superconscious idealism and an executive leader. In the first case a People's democracy, in
which a premium is attached to the (comparatively) mindless manual work
of the
industrial proletariat, or blue-collar workers.
In the second case a People's theocracy, in
which a
premium is attached to the (comparatively) mindful intellectual work of
the
commercial superfolk, or white-collar
workers, with
due emphasis on mind-oriented play as a higher long-term ideal than
brain work. Thus while the
Communist type of People's
society puts the emphasis on the lowest kind of worker, the Centrist
type of
People's society to come will place due emphasis on the highest kind of
worker
- the one with a bias for mind over body.... Which should ensure the
final and
highest kind of People's revolution, with a superidealistic
bias and a penchant for leaders who, in the Social Transcendentalist
context,
will be akin to transmuted presidents, a distinction duly emerging
between the
leader of any given Social Transcendentalist Centre (within a
federation of
Social Transcendentalist Centres) and the overall leader of the
Centrist
federation, who will have a superleading
status the
antithetical equivalent to the superruling
status of
the pope vis-à-vis individual monarchs within an alpha-stemming
civilization. By which I mean that the
overall leader, or superleader, will
symbolize the
projected spiritual unity of the Holy Ghost, the unitary aspiration of
humanity
towards the culmination of evolution, and will accordingly reflect a
divine
status commensurate with the superconscious,
whereas
the
individual leaders of any given Centre will represent the various
components
of the federation and function on a quasi-presidential basis, with
new-brain
affiliation, albeit one transmuted in and by the Centre to a
subordinate status
vis-à-vis the superconscious, or superleader,
that will accord with the 'social' side of Social Transcendentalism. Thus leaders will stand to the superleader as monarchs to the papacy, and they
will take
their guidelines for the overall integrity and ideological uniformity
of the
federation from him. Indeed, in the
relatively undifferentiated distinction between superleader
and leaders, we are closer to the like-distinction between the God-King
of Tara
and the regional kings of ancient Ireland, in accordance with the more
unequivocally absolutist criteria of an extreme epoch in human
civilization, than
to the differentiated distinction between pope and monarch, which
probably
finds its latter-day antithetical equivalence in the distinction
between
'leader' and presidents (as between the 'leader' of the 'Free World' -
the
American president - and the various regional presidents and/or prime
ministers). However that may be, the superleader would have ideological jurisdiction
over all
the regional leaders, those heads of administration in the various
Centres. In such fashion the Centre,
conceived in its religious or transcendent form, and the Movement would
remain
linked together, part of an absolutist whole the higher side, in
evolutionary
terms, of atomic (church/state) dichotomies.
No less than the old-brain/subconscious relativity of Kingdom
and Catholic
Church formed an integral whole derived from the galactic cosmos, the
transmuted new-brain/superconscious
relativity should
form a like-whole in relation to the projected spiritual 'cosmos' of transcendent unity. (If,
at
first, the Second Coming is both
active head of the Movement and theoretical head of the Centre, the two
functions will be separated-out in the course of time, following the
due
emergence of People's theocracies throughout the Centrist federation.)
137. Subconscious idealism of an alpha-stemming
Father-based society; conscious idealism of an atomic Christian
society; superconscious idealism of an
omega-oriented transcendental
(of the Holy Ghost) society. Subidealism,
idealism, and superidealism.
138. Old-brain materialism of an Anti-Father
(Satanic) monarchic society; brain materialism of an Anti-Virgin (Cromwellian) parliamentary society; new-brain
materialism
of an Anti-Christ (Marxist) republican society.
Submaterialism, materialism, and supermaterialism.
139. Divine and diabolic, wavicles
and particles, in ascending orders of evolutionary relativity. To be balanced between one absolute and
another in a different type of society or in a society with one of the
above
biases ... is to be a realist, though never more so than in the
ego/brain
relativity of Protestant Church and Liberal State.
And yet, the natural worldly are always
flanked by the godly and the devilish.
140. I would like to think that, when the history of
Irish philosophy is taken into account, my work adds the final link to
the
chain of idealism which stretches from the Father-biased Eriugena
through the Christian Berkeley to my own transcendental absolutism ...
in
Social Transcendentalist Centrism, the refutation and dismissal of the
other
two. For the closed society that I
envisage would have no time for alpha or atomic levels of thought, but
would be
solely dedicated to its own omega level ... in the interests of
spiritual
progress towards the transcendent culmination of evolution, a progress
that
cannot be made without a complete and utter break with the past. That is why the Social Transcendentalist
revolution must be the most far-reaching in the history of revolutions. For it ushers in, under Messianic auspices,
the 'Kingdom of Heaven', and everything alien to that divine 'Kingdom'
... of
the Centre ... must be swept away, in order that 'the good' may be
saved,
saved, in their predominantly superfolkish
manifestation, from both church and state alike, though particularly
the
latter.
141. Yet the next and final civilization is not the
end. For if 'the good' are truly to be
saved, they must be saved, in due millennial time, from the body which,
as I
hope to have shown, is an alpha-stemming entity fundamentally partial,
in its
blood-bone-flesh triplicity, to autocratic
criteria,
particularly as pertaining to the old brain.
Closer to the Father than to the Holy Ghost, the body can only
be an
obstacle to extensive spiritual progress and must accordingly be
overcome, if a
truly free-electron life form is to emerge.
The mind and brain may evolve, attaining, at their zenith, to superconscious and new-brain affiliations, but
the body
stays more or less rooted to its animal origins, ever closer to
subconscious
and old brain, a natural thing that can never be equated with a truly
People's
level of evolution, and, for that reason, something that is essentially
a thing
of the past, not in harmony with transcendent striving.
In fact, the further man evolves the more he
is obliged to ignore the body, to reduce his commitment to it, in order
to have
greater spiritual freedom. A man with a
new-brain/superconscious bias will lead a
rather
sedentary life, his psychic integrity suggesting that, whilst he may
live in
the
body
he
is emphatically not of
the body, being, in effect, of the
Holy Ghost and thus above it, obliged to look down on it from a
closed-society
vantage point, scornful of its feudal hierarchies, not excepting the
old-brain/subconscious mind's control of and association with it. Doubtless such a man will understand that a
genuinely classless, free-electron society can only be established
after the
body has been overcome by scientific means, and the human brain is
artificially
supported and no-less artificially sustained in collectivized contexts,
thereby
giving birth to the first of two stages or types of post-human life -
namely,
that of the Superbeings (a term which
conveys a more
genuinely post-human impression than would, say, the use of a term like
'Supermen' which, following Nietzsche's lead, I was formerly disposed
to adopt
to this particular concept of the post-human, and as recently as in
earlier
parts of this book). Now the resulting
life form, superior to man to the extent that it would be totally above
the body
and thus free of feudal attachments, would hypertrip,
or
undergo
artificially-induced visionary experience more extensively and
doubtless more intensively than ever the transcendental men (supermen)
of the
corresponding phase of the preceding civilization did, with greater
spiritual
freedom the logical corollary. But such
a life form would still fall short of a truly classless, free-electron
status
by dint of the survival of the old-brain/subconscious mind, not to
mention
mid-brain/conscious mind, so that remnants of autocratic antiquity and
of
democratic atomicity would cling to it, preventing a completely
transcendent
absolutism. Hence the need for a second
post-human life form engineered out of the first by qualified human
technicians, who would surgically remove the old brain and recollectivize
the remaining new brain(s) on a more intensive basis, the result being
a
totally new collective entity which, in contrast to the preceding life
form,
would hypermeditate towards transcendence,
or the
emergence of pure spirit, of free-electron cohesions, from the
intensive superconscious beatitude of this
ultimate manifestation of
millennial life. How many such new-brain
collectivizations, or Supra-beings, there
would be
... I cannot of course know, nor how long it would take any given
Supra-being
to literally attain to the post-Millennial Beyond. Yet they will probably - indeed almost
certainly - be set free of earthly proximity in special space centres,
the
better to cultivate pure spirit in a suitably transcendent context. And each of these centres, with their
precious occupants, would constitute a truly classless society, free
from even
the millennial technicians and not least of all from old brain and
subconscious
- those monarchic and papal equivalents of the alpha-stemming past. Only with these new-brain collectivizations
would a truly and intensely omega-aspirant future get properly under
way, an
aspiration destined, when all transcendences (of electron-electron
attractions)
have emerged and converged towards one another, to culminate in the
indivisible
unity of the Omega Point, the supernatural culmination to all electron
evolution, owing nothing whatsoever to the alpha inception of
evolution, and
having nothing whatsoever to do with stars or suns or planets or moons
- those
alpha-stemming phenomena of the subnatural
past. Here the true unitary Oneness of the
genuinely divine, not the apparent unitary Oneness of the Alpha
absolute, the
central star of any particular galaxy that lords it over both suns and
planets
alike, but which is really one of a myriad such central stars
throughout the
numerous galaxies that co-exist, and have long co-existed, from the
beginning
of the Universe. For the Universe did
not spring, like the Galaxy, from a unitary Oneness behind all dualism
but, on
the contrary, from numerous large primal stars, each of which were in
anarchic
competition with the others and fated to become Father equivalents
vis-à-vis
the suns and planets which were destined to form galaxies, to revolve
around
the central star from which, in effect, they had 'fallen'.
142. Thus, viewed from a universal perspective (as
opposed to a merely galactic one), dualism not out of primal unity but
out of
numerous primal unities ... attesting to the archdiabolic
nature of the Alpha absolutes, in contrast to the archdivine
nature of the Omega Absolute, which is destined to emerge at the
culmination of
electron evolution in a definitive and ultimate unitary Oneness, a
unitary
Oneness that, unlike the subidealism of
the Father,
would never engender suns and planets but, on the contrary, be complete
in
itself, blissfully saved for evermore.
Neither Creator-God nor Creating-God, the Omega Absolute would
be the
Created-God, a perfect consummation to electron striving, a refutation
of
everything stemming from the proton inception of the Universe, a supertruth and not a subfact. Such a God would never co-exist with the
Devil and the world. This is the unitary
Oneness beyond all dualism, the Oneness towards which the best
people on
this planet tend. May those who are not
the best suffer the consequences of their alpha-stemming diabolism and
be
returned to it in due course! Those who
reject these divine revelations pass moral judgement upon themselves. Those who accept them ... are already on the
road to Heaven.
143. Of course, Communists are not alpha stemming,
neither in an unequivocally proton guise (like the aristocracy) nor in
an
attenuated, or atomic, guise (like the bourgeoisie), but they aren't
exactly
omega aspiring either, since their electron-particle bias, which is
principally
directed against atomic relativity, keeps them partial to materialistic
criteria within the context of a proletarian humanism, commensurate
with a
People's democracy. Consequently, it is
unlikely that many Communists will rush to endorse such revelations as
I have
herein compiled, since they live under the delusion that theirs is the
final
word and that Communism has truly global applicability, much as Lenin
and
Trotsky (not to mention Marx) also did!
Fortunately, however, that is far from being the case, though I
don't
doubt that Socialism can and will spread farther afield
in the course of time. Yet for those
peoples who are capable, in their inherent idealism, of an electron-wavicle bias, then nothing short of Social
Transcendentalist
Centrism will suffice, because this is the ultimate ideology, one that
envisages not merely the overcoming of the bourgeoisie in the People's
interests but, as a long-term goal, the overcoming, through advanced
technology, of the People ... in order that they may be transformed
into the
post-human life forms of the Superbeing/Supra-being
Millennium
and
accordingly draw all the closer to that omega culmination of
electron evolution in pure spirit. More
radical than and superior in every respect to Communism, Social
Transcendentalism demands nothing less than an omega-aspiring world,
and it is
confident that such a world can
eventually
come about, even if it must bide its time and resign itself to sharing
the
globe with Transcendental Socialism in the meantime.
God and Devil on the People's levels of
Messianic superidealism, appertaining to
the
visionary superconscious, and Antichristic
supermaterialism, appertaining to the
rational
new-brain. But, of course, while the
former may be more genuinely divine than on any preceding level of
idealism,
the latter is certainly less genuinely diabolic than on any preceding
level of
materialism, the rational new brain being biased towards electrons and
thus not
so much a straight (evil) antithesis to the visionary superconscious
as a 'good evil' in relation to the 'evil goodness' of the latter. And this is something that applies no less to
the distinction between Transcendental Socialism and Social
Transcendentalism,
the two ideologies I have been discussing throughout this work, and
which I
believe to lie beyond the more absolutist distinction between Communism
and
Fascism, corresponding more unequivocally to new brain and superconscious
respectively. By which I mean that while
Transcendental Socialism is predominantly an ideology of the new brain,
it is
infused with a subordinate superconscious
dimension,
just as Social Transcendentalism has its preponderant superconscious
affiliation infused with a subordinate degree of new-brain materialism,
neither
of these ideologies completely absolutist but relativistic, with a bias
one way
or the other, depending on the ideology in question.
In the one case fascistic Reds, in the other
case communistic Whites, both of which are drawn closer together though
still running separately, as it were, on
parallel
tracks. Now I can think of no better
paradigm to illustrate this paradox of divine diabolism and diabolic
divinity
than to draw the reader's attention to the contemporary distinction, in
People's modes of road transportation, between streamlined motorbikes
on the
one hand, and stripped-down scooters (or scooters with part of the
engine on
display beneath the body casing) on the other, each of which are of
smaller
scale than the preceding communistic bikes and fascistic scooters, yet
both of
which reflect a realistic compromise between idealism and materialism, wavicle casing and particle engine, albeit with
an
appropriately dissimilar bias in each case - the streamlined motorbike
predominantly a thing, in its engine bias, of the new brain; the
stripped-down
scooter preponderantly a thing, in its streamline bias, of the superconscious - People's levels of realism
beyond the
idealism of Communist and Fascist absolutes.
And, needless to say, beyond the antagonism between Rockers and Mods that has traditionally gone with them!
144. Other distinctions which could be made on these
People's levels are between, on the Social Transcendentalist side,
radio
headphones of a slender construction with centralized foam ear pads,
and, on
the Transcendental Socialist side, radio headphones of a chunky or
squat
construction with ring-like cushioned earpads,
each
of
which are beyond the Fascist and Communist levels of pocket-sized
portable
radios with one band and (depending on the type) slender or squat
constructions, plus the optional availability of a single earphone. Beneath these, one can speak of democratic
radios of one sort or another, usually with two or more bands, of
larger scale,
run on mains and/or batteries, with tone-and-volume controls, a speaker
rather
than an earphone norm, and so on - the Labour and Conservative models
slightly
more absolutist, in one way or another, than the Liberal model from
which they
derive.
145. Everything can be
ideologically categorized, and means of lighting a cigarette are no
exception,
whether we are considering matches or lighters, bourgeois naturalistic
or
People's artificial modes of striking flame. In the first case, Liberal
large red-tipped matches leading to Democratic Socialist small
red-tipped
matches, which are opposed by radical Conservative small brown-tipped
matches. Beyond which one can speak
of the Marxist and
Nazi distinctions between small red-tipped or brown-tipped strip
matches, a
sort of parallel to pocket transistors with, instead of one band, one
tinder
strip on which to strike a match, the design accordingly absolutist
rather than
relativistic in construction. And in the
second case-proper, the theocratic rather than democratic levels of
People's
modes of striking flame, a distinction between squat silver-cased
lighters on
the one hand and ... slender, tubular transparent plastic lighters on
the other
hand - Communist and Fascist, with each of them becoming more refined
and
drawing slightly closer together in construction as Transcendental
Socialist
and Social Transcendentalist criteria duly emerge, opaque plastic
replacing
metal in the former type, transparent plastic being replaced by opaque
plastic
in the latter type.
146. Whilst on the subject of flame (an inherently
diabolic, because proton-constituted, phenomenon), it should be noted
that
electric fires of one kind or another pertain to the democratic level
of
heating, particularly on the left-wing side, with one-bar electric
fires
establishing a sort of Marxist climax to an essentially relativistic
tradition,
whereas fan heaters pertain to the higher People's level ... of a
theocratic
equivalence above and beyond the term 'fire' and, consequently, having
no
connection with red-hot filaments or bars.
Doubtless such fan heaters can be divided into Social
Transcendentalist
and Transcendental Socialist equivalents, and I fancy that while the
tall,
slender, quieter ones with a vertically-positioned rotational switch
pertain to
the former, the flat, squat, noisier ones with a
horizontally-positioned
rotational switch pertain to the latter - a distinction, clearly,
between
idealism and materialism, wavicles and
particles.
147. Whether one has a democratic or a theocratic
concept of the People will to a large extent depend on the political
tradition
to which one's country has been accustomed, which is itself to some
extent
dependent on racial factors. Those who
think of the People democratically will be Socialists; those who think
of them
democratically in a theocratic way will be Communists; and, finally,
those who
think of them theocratically in a
democratic way will
be Centrists. In the first case, it will
be thought desirable that the People should become direct owners of the
means
of production. In the second case, it
will be thought desirable that the People should become indirect owners
of the
means of production through the bureaucratic machinery of the State. But in the third case, to which I subscribe,
it
would be thought desirable that the People should be released from all
materialistic responsibilities of ownership by the Centre, so that they
may be
all the better qualified to cultivate their spiritual sovereignty in
due
course, a sovereignty which the Centre alone can impart to them. Of the three systems, or concepts of the
People, the third is by far the best, though the second is
unquestionably
preferable to the first, which would simply leave the People burdened
by direct
collective ownership (assuming, for the sake of argument, that such a
procedure
were possible) - a not-unattractive proposition to materialists and
culturally
inferior types who, in their proton bias, lack even the vaguest notion
of a
transcendent idealism, but contemptible even from a Communist point of
view,
which is rather more anti-democratic than genuinely theocratic.
148. Largely because of an enforced English
upbringing and consequent acquaintance with British political moulds, I
have
tended, throughout my work, to use English political equivalents when
ascribing
an ideological significance to any particular phenomenon, so that
Liberal,
Labour, and radical Conservative (not to be confounded with old-style
Conservative) designations have been the norm, at least as far as
bourgeois
and/or petty-bourgeois phenomena are concerned.
But for Irish readers, for whom most of this work is primarily
intended,
a workable equivalent of the above designations can easily be
substituted, with
Fine Gael taking the role of the Liberals (latterly the Liberal
Democrats), Fianna Fàil
taking the role of
radical Conservatism, and the Irish Labour Party conveniently stepping
into the
role held by Labour [latterly New Labour] in Britain.
Thus Irish liberalism,
nationalism, and democratic socialism - the three principal modes of
modern
democratic politics. Beyond which
lie the Nazi or, at any rate, quasi-Nazi (Social Nationalist?) and
Marxist
equivalents of Sinn Fein supernationalism
on the
extreme right and socialist internationalism on the extreme left, with
the
Communist Party standing to the Socialist Party of Ireland as
Soviet-style
Communists to Marxist Socialism in general.
Clearly, the only political interest left to be added -
excluding the
historical role of 'Blue Shirt' Fascism - is the supra-nationalism of
Social
Transcendentalism, which desires nothing less than the democratic supersession of the Republic by the Centre, and
the
formation, forged in due diplomatic time, of a Centrist federation.
149. This 'book' is a sort of superphilosophy
beyond all aristocratic and bourgeois modes of literary production, a
uniquely
People's level of writing which is intended as the 'materialistic'
counterpart
to the purely abstract superpoetry which I
have also
pioneered in the name of a Centrist idealism.
Such collectivized and cohesive aphoristic/notational writings
as are
gathered here may be regarded as pertaining to the 'social' aspect of
Social
Transcendentalism. They signify the
culmination of my theoretical work and, hopefully, will stand as a
beacon of
light to progressive humanity, particularly to those who, through
unconscious
or premeditated superfolkish predilection,
flock to
the wavicle rather than the particle side
of People's
ideology - supertheocratic to the manner
born!
150. How significant that electric guitars are
usually divisible into two kinds, viz. the slender streamlined
'Stratocaster'
kind with an absolute machine-head, and, by contrast, the squat
utilitarian
'Gibson' kind with conventional relativistic machine-head: clearly a
distinction between fascistic and communistic alternatives.
151. As a Fascist, or perhaps Nazi, alternative to
racing cars on the Extreme (Marxist) Left, we could cite encapsulated
land-speed rocket cars and/or certain types of hot rod on the Extreme
Right,
'cars' that tend to race in a straight line rather than round in
circles on
ring-like tracks, and which therefore suggest a wavicle
as opposed to particle bias. A
materialistic 'theocratic' affiliation, falling short of the properly
fascistic
and/or centristic idealism of scooters
(just as
streamlined electric guitars, stemming from an acoustic tradition, fall
short
of the properly theocratic idealism of synthesizers - those omega
instruments
which, in contrast to guitars, should receive Social Transcendentalist
clearance for use in transcendent centres).
152. We can and should distinguish between Nazi and
Fascist, as between Germanic materialism and Latin idealism. Germany is better known, unlike Italy, for
the production of communistic motorbikes than fascistic scooters. But Japan would appear to have taken the lead
in the production of both streamlined bikes and stripped-down scooters
- those
Transcendental Socialist and Social Transcendentalist equivalents
which, in
their biased relativity, indicate a new realism.
153. Racial superiority and spiritual and/or
cultural superiority don't, as a rule, go
together. Racial superiority is largely
a thing of the blood, an alpha-stemming phenomenon, whereas spiritual
and/or
cultural superiority is largely a thing of the mind, idealistic rather
than
materialistic. 'Strong races' may be
racially superior to 'weak races', but they are unlikely to be
culturally
superior. The traditional domination of
'the weak' by 'the strong' is becoming a thing of the past. For we are witnessing an
age when not strength but cleverness is the primary asset, and 'the
weak' are
generally the ones who have it.
The traditional or typically strong man sees only the weakness
of the
gentler races, and this confirms him in his own sense of racial
superiority. Little does he realize that
cultural cleverness is the other side of the coin which 'the weak'
alone are in
possession of and which they may well use, in due time, to undermine
his strength
and transmute him into something more akin to themselves, making racial
superiority a thing of the past. For the
truly-evolved and superior peoples are above race, since beings of the
mind,
and the superconscious mind above all!
154. As creatures, traditionally, of the old brain,
with its monarchic allegiance, the English have always been doers and
actors on
the world's stage, in complete contrast to the Irish who, with their
traditional subconscious bias and correlative papal allegiance, have
long been
teachers and dreamers on it. Step this
alpha dichotomy up beyond atomic dualism to the omega level, and one
will find
new-brain socialists and superconscious
transcendentalists respectively.
155. Interesting how the three main racial groupings
on this planet, viz. mongoloid, caucasoid,
and negroid, appear to mirror the basic
tripartite planetary
distinctions between fiery core, mineral crust, and organic soil -
yellow,
white, and brown. I leave the reader to
attribute a moral or social significance to this, assuming one to exist.
156. One of the reasons why Gaelic has not 'caught
on' or become completely credible in the Republic of Ireland is that
not all
Catholics there are of gaelic origin or
persuasion,
but that, on the contrary, quite a few of them are of Norman or Danish
or Saxon
or mixed descent, and accordingly not particularly disposed to the
traditional
language of the Celtic majority. And yet
they are and must be accounted 'true Irish', by dint of their Catholic
allegiance. It is only the Protestants,
particularly in the North of Ireland, who are less than 'true Irish',
and this
irrespective of whether they be of Celtic or Saxon or Pictish
or any other origin. Let no-one think
that the opposition of Catholics and Protestants is purely a racial or
tribal
matter! It is rooted in age-long
discrimination by Protestants against Catholics, some of whom may well
have
been of Saxon or Danish or Norman origin, and thus to a large extent it
transcends merely racial considerations.
Irish Catholics descended from the early English colonists may
well be
categorized as 'true Irish', but not their later Protestant
counterparts, who
went on to form the Ascendancy and, with English connivance, to
discriminate
against Catholics irrespective of their origin, though most especially
against
the lowly - those who'd had to endure the yoke of earlier conquerors
and
consequently were less than socially well-placed.
157. It has to be said that the Irish tricolour,
with its green/white/orange divisions intended to symbolize the
peaceful unity
of Catholic and Protestant (both Anglican and Presbyterian) does not
and has
never accurately reflected political reality in Ireland, where,
contrary to
such a unity, there would appear to be an irreconcilable gulf between
the two
main ethnic traditions, neither of which is prepared to compromise with
the
other ... where religious or national identities are at stake. Indeed, the tricolour is really quite
irrelevant to the South, given the comparative absence of Orangemen
there, and
is therefore anything but a representative flag for an overwhelmingly
Catholic,
and hence 'green', nation.
158. In complete contrast to the ruling class of the
alpha-stemming societies comes the leading class of the omega-aspiring
ones. No less a unique minority class than
the ruling class of yesterday, the leading class of tomorrow are the
electron
successors to the atomic representative class of today.
Theocracy succeeding
democracy, autocracy preceding it.
But although separate classes will exist in the Centrist
civilization to
come, it will not be a class society in the real or open-society sense
of
having absolutist distinctions between proton equivalents, atomic
equivalents,
and electron equivalents, viz. aristocracy, bourgeoisie, and
proletariat. Indeed, it will no more be a
class society in
this atomic sense than was the feudal, or autocratic, society of an
alpha-stemming proton-biased humanity, essentially divisible into
royals,
nobles, and peasantry. However, the
elimination of relative class distinctions, as between one sort of
electron
equivalent and another, leaders and led, can only come about on the
plane of
our envisaged new-brain collectivizations
in the
second phase of the post-Human Millennium.
159. I have always found those who evaluate a
person's class according to his wealth to be narrow materialists. That is certainly one way of evaluating an
individual's class, and doubtless a way which preponderates in
materialistic
countries like
160. Man is divisible, on a similar basis to the
above, between those in whom the will preponderates and, conversely,
those in
whom the imagination has priority - in short, between doers and be-ers, corresponding to a brain/mind dichotomy. Now here I immediately think of Malcolm Muggeridge and concur with him in ascribing a
diabolic
status to the will, which moves the body, and a divine status to the
imagination, which glorifies the mind.
But in between will and imagination we find intellect, which is
a kind
of combination of each, a middle-of-the-road norm analogous to the
dichotomy
between church and state, wherein words, which pertain to the
imagination, are
manipulated by rational processes which pertain to the will, and an
atomic
compromise duly ensues. Writing is a
will-biased mode of intellectuality, reading, by contrast, a mode of
intellectuality biased towards imagination.
Active and passive manifestations,
respectively, of
intellectual endeavour. Doubtless
there are kinds and levels of intellectuality, of whatever type, and I
believe
one could define them in terms of sub-intellectuality, intellectuality,
and
super-intellectuality, corresponding to subconscious/old brain,
conscious/mid-brain, and superconscious/new
brain,
which
would pertain, by and large, to distinct evolutionary epochs, to
writers
as far apart as Plato, Shakespeare, and Sartre.
Now, by a similar token, we can take it as axiomatic that there
are
kinds and levels of imagination, starting with subconscious imagination
in
dreams, proceeding to conscious imagination in daydreams, and
culminating in
the superconscious imagination of
artificially-induced visionary experience.
Yet what applies to imagination should equally apply to will,
beginning
with will on the old-brain level of serving, through bodily movements,
autocratic man; proceeding to will on the mid-brain level of serving,
through
bodily acts, democratic and/or Christian man; and culminating with will
on the
new-brain level of furthering, through revolutionary struggle, the
People's
interests. Protons,
atoms (neutrons?), and electrons - three distinct stages of human
evolution,
with no-less distinct types of men at each stage.
Of course, one could distinguish, in the
interests of a more comprehensive picture, between the inner and the
outer, the
introverted and the extroverted manifestations of each stage, and with
both
imagination and will no less than with intellect, which, in any case,
tends to
reflect the progress or situation of the other two.
Doubtless subconscious dreaming is a proton
inner, whereas painting-proper - imaginative, biblical, mystical,
mythical - is
a proton outer, as though symbolic of dreams or visions, which one
contemplates
from the outside, as in an ecclesiastical age.
Similarly the conscious exercise of imagination in daydreaming
or,
better still, the perusal of literary texts, particularly
imaginatively-fashioned novels about which the reader is obliged (if
imaginative) to formulate an inner vision of the story and context it
embodies,
is an atomic inner, whereas film-proper - based on a narrative plot
either
directly or indirectly taken from literature - is an atomic outer,
suitable to
a secular age. Beyond which we will find
that superconscious tripping, or
experience of
artificially-induced visionary consciousness, is an electron inner,
whereas the
contemplation of holograms is an electron outer, the hologram viewed,
like
paintings and films, from the outside as an object in space. Likewise, in distinguishing between the two
kinds of will on each level or stage of the evolutionary journey, we
can speak
of body dancing for the pleasure of some autocrat as an inner use of
proton
will, fighting in wars or battles as its outer use.
Similarly we can speak of serving fellow
democratic and/or Christian men through bodily works as an inner use of
atomic
will, competing with them in physical sport, like football or cricket,
as its
outer use. Finally, we should speak of
furthering the interests of Communist and/or Centrist men as an inner
use of
electron will, competing with them in intellectual contests of one sort
or
another as its outer use.
161. Thus we can see that will and imagination
ascend along holonic spectra from an alpha
inception
to an omega culmination via an atomic compromise, and no less than the
Devil
and God, while flanking the worldly intellect on its own holonic
spectrum of ascending value ... before eventually outflanking and
transcending
it at the omega levels of new-brain will and superconscious
imagination. An age should reflect a
given level of will and imagination, as well as a given kind of will
and
imagination; though this latter will be partly dependent on racial and
cultural
factors which distinguish one from the other on the basis of inner
idealism and
outer materialism. In an atomic society
virtually all levels and kinds of will and imagination may be known,
but they
are likely to be coloured or influenced by the age.
For example, when modern man indulges in war,
which, strictly speaking, pertains to an outer use of proton will, he
generally
does such on an artificial basis commensurate with a new-brain bias. The ancient Romans, by contrast, had a more
natural means of fighting wars and, not surprisingly, their competitive
sport,
or gladiatorial contests, were a lot bloodier and more biased towards
protons
than ever latter-day football matches tend to be, even though we could
argue
that, as a kind of sport, such contests appertained to an outer use of
atomic
will, albeit one conditioned, in their case, by the naturalism of an
old-brain
bias. Thus while modern warfare may
assume quasi-sporting qualities on account of the prevailing
contemporary outer
use of atomic will as germane to modern sport, ancient sport, by
contrast,
assumed martial qualities on account of the then-prevailing outer use
of proton
will as germane to ancient warfare. In
the one case, a sophisticated, albeit lethal, game; in the other case,
a
bloody, albeit entertaining, sport.
Therefore whilst even ancient sport was an intimation of
something
higher and better, modern warfare, despite its technological
sophistication,
has its ancestry in something lower and worse - pertains, in other
words, to an
updated version of an essentially proton-biased use of will. Man strides up and down an holonic spectrum encompassing the different
levels and
kinds of will, not to mention imagination and intellect, capable of
descent,
even these days, to outer subwill in
warfare, but
also capable of ascent beyond outer will in sport to outer superwill
in intellectualized 'sporting' competitions, like snooker or chess. Additionally there are the inner distinctions
to be borne in mind as well, the
co-operative rather
than merely competitive use of will, with the service of People's
causes the
highest manifestation of will in ... inner superwill. As for imagination, as superior to will as
mind to brain, the inner super-imagination, so to speak, of
artificially-induced visionary experience through hallucinogens like
LSD must
be accounted the most superior kind of imagination, beyond both
daydreams and,
for that matter, artificially-induced daydreams through literature and,
beneath
these, subnaturally-induced visions
through
sleep. Whereas sub-imagination stems
from the alpha, super-imagination aspires towards the omega, has no
contiguity
whatsoever with dreams. But just as
sleep precedes dreams, both literally and in the rather more
evolutionary sense
of there being unconscious before subconscious, darkness before light,
so, on
the omega level, do trips precede the hyper-awakefulness
of transcendental meditation, the superconscious
preceding the supra-conscious, or hyperconscious, of electron pure
mind, as
though in reverse order to the alpha phenomena, with superconscious
appearances leading to the hyperconscious essence of the ultimate
being, as
much above super-imagination as the primeval darkness of the sleeping
unconscious was beneath sub-imagination.
162. Broadly, and within the basic terms already
outlined, it can be said that imagination on the subconscious level
stems from
the Father, whereas will on the old-brain level stems from the Devil
and
intellect on the psychic level paralleling these absolutes stems from
the
natural world, so that the distinctions between the central star of the
Galaxy,
the sun, and the planet(s) is perceived as the root source of the
subsequent
development of and similar distinctions between sub-imagination, subwill, and sub-intellect - all alpha-stemming
psychic
phenomena. Certainly, sub-imagination
precedes subwill no less than the central
star of the
Galaxy precedes the sun or, to switch back to the figurative side, than
the
Creator precedes Satan. Now just as
certainly it can be maintained that superwill
must be
succeeded by super-imagination, new brain by superconscious,
if
the
subsequent hyperconscious approximation to the Holy Ghost is to be
achieved, and ascending progressive life accordingly draw closer to
that
culmination of electron evolution in pure spirit. To
perceive
the psyche divided into but will
and intellect, as with Schopenhauer, is to have a blind-spot for what
is best
and highest in it, to be confined to the comparative darkness of a
materialistic and worldly evaluation which leaves the light of idealism
completely out-of-account, and can only make for a pessimistic view of
man in
the world. As a Protestant monarchist of
German stock, Schopenhauer was only too ready to ignore imagination in
his
division of the psyche into will and intellect, the former primary, the
latter
secondary, and many are those who have since gone even further down the
slippery slope that leads to a dead-end of worldly materialism in some
more
radical combination of the two, with 'wisdom' to the effect that man is
never
freer than when he acts, or that consciousness is a mere void
commensurate with
a psychic nothingness - the Existentialist vacuum which owes more than
a little
to Schopenhauer's wilful intellectuality!
Unlikely that such latter-day pessimists would think of putting
something
into the 'void' which would fill it with a divine presence of
artificially-induced visionary experience commensurate with
super-imagination,
and thereby open-up the way to superconscious
self-realization in the blessed revelations of an LSD trip! Lacking even a sense of atomic imagination,
how can they be expected to envisage superimagination,
particularly
when
their literature or, rather, anti-literature is of such a
materialistic kind as to preclude all but a Social Realist
super-intellectuality at the end of the day, an intellectuality
necessarily in
the service of superwill?
No, let us leave these pessimists and
nihilists to their Existential fate and return to the superidealistic
destiny of our psychic optimism, wherein the 'void' is negated in the
trip, and
the resulting superconsciousness is
perceived as a
stage on the road to the still higher, purer mind of the hyperawakeful
transcendentalist, for whom consciousness is more than just a Given but
a thing
in the process of evolution towards some far superior unimaginable goal
of pure
spirit - a hyperconsciousness in the meditative making!
163. Better than the Jacobin ideal of the
centralized state, which led to the modern republic, is my ideal of the
state-like Centre which, paralleling the superconscious
rather than the new brain, should lead to a Centrist federation, or
federation
of Social Transcendentalist Centres, in due superidealistic
time.
164. Free speech, as relative to an open society,
could not and would not obtain in a supertheocratic
society. When you have a transcendent
absolutism of the Holy Spirit you do not want people talking or writing
about
the Father or Christ - at least not in a positive way.
And the same applies to their political
concomitants in royalism and
parliamentarianism. A society aspiring
towards the omega
culmination of electron evolution should be above everything that stems
from
the proton roots of the Universe. It
cannot and should not tolerate aristocratic and bourgeois criteria.... Which means that it cannot and should not tolerate
anything alien
to the People and their free-electron integrity.
Aristocratic and bourgeois elements, with
proton and atomic biases respectively, would have to be consigned to
the
rubbish heap of social history. You do
not achieve a free-electron society with proton devils still extant! Such a society, necessarily transcendent,
should be pertinent to the People all along the line!
165. Significant that working-class areas of a city
are always more crowded or populous than bourgeois areas, since the
People are
accustomed to living in closer proximity to one another and have a
predilection, in consequence, for the crowd.
Compare the sparseness of Hampstead High Street on a Sunday
afternoon
with the density of Camden Town, and one sees only too clearly the
distinction
between a bourgeois and a proletarian area!
In the former context there is plenty of space between people,
who
consequently remain individuals, whereas in the latter context
pedestrians are
transcended in and by the crowd, which, filing slowly along the street,
assumes
a quasi-religious processional significance commensurate with the
blending
together, in indivisible unity, of proletarian consciousness.
166. Traditionally the distinction between buildings
and streets parallels and reflects the atomic dichotomy between
particles and wavicles.
A
traditional view of the common man as the 'man in the street' would
suggest
that a distinction exists, and has long been recognized to exist,
between those
who frequent the streets and those, on the contrary, who by any large
remain
ensconced behind closed doors in fidelity to a predominantly private
lifestyle. From which one could infer
that the People are more disposed to street - and hence public - life
than the
bourgeoisie, whether literally or in terms of frequenting sidewalk
cafés, pubs,
boutiques, market stalls, etc. - a further distinction which may well
reflect a
People's polarity between superfolkish and
proletarian types. However that may be,
as a form of impersonal public life, the street and its attractions
have long
appealed to the common man and is, in a sense, his true home. We need not expect things to be greatly
different in this respect in the immediate future, even if the 'street'
becomes
part of an indoor complex and properly electron criteria duly obtain. For it would seem that the atomicity of the
traditional building/street dichotomy is more biased on the proton side
of the
atom than on its electron side, which, if contemporary architectural
trends are
anything to judge by, is only now beginning to emerge in an
appropriately
interiorized form - one strictly pertinent to proletarian or superfolkish identification.
Doubtless such an interiorization
of the street will be a salient feature of even the most advanced
(spiral-city?) architecture of the future, when both 'building' and
'street'
will be part of an homogeneous structure towering up towards the sky on
a basis
analogous to the Telecommunications (formerly Post Office) Tower in
London,
though, in addition to lifts, with spiralling ramps reminiscent of the
Guggenheim Museum of Modern Art in New York - undoubtedly one of the
contemporary world's most advanced buildings, albeit conceived rather
more on a
Transcendental Socialist than a Social Transcendentalist basis, with,
for
example, peripheral ramps. In the Social
Transcendentalist future, however, I am confident that spiralling
ramps,
suitable for trikes and small scooters,
will be
rather more central than peripheral to the building complex, as though
expressive of the wavicle essence of the
predominantly theocratic structure (yet not so central that the ascent
is too
steep!). We must think in terms of
People's theocratic architecture no less than in People's theocratic
terms
generally, and while the Transcendental Socialist type of building will
be
materialistic and squat, Social Transcendentalist architecture, by
contrast,
should tend towards the idealistic and tall, as befitting the wavicle essence of the supertheocratic. Yet both types of People's architecture will
be curvilinear in design, which is to say, circular, whether on a
ring-like
(Transcendental Socialist) basis or, conversely, on a centralized
(Social
Transcendentalist) one - a distinction partly conditioned by ideology
and
partly by function. For there can be no
doubt that the ring-like circular housing estates built, for instance,
in
Northern Ireland in recent years reflect, in their materialistic and
squat
construction, a Transcendental Socialist bias.
They would equate perfectly well with a streamlined motorbike.
167. Obviously a Social Transcendentalist society
would prefer things to be on its own ideological level as much as
possible, and
would have a bias accordingly; but it would not categorically ban
things
Transcendental Socialist, since they, too, are on the People's level -
even if
on a rather more anti-democratic than genuinely theocratic basis - and
are
popular with most people of proletarian identity. If
such
a society turned against anything on
the People's level, it would have to be with regard to the purely
communistic,
or 'democratic' level, as mentioned elsewhere, as well as to its
fascistic or,
rather, Nazi counterpart. So while, to
give a single example, a Social Transcendentalist society would prefer
small
stripped-down scooters to streamlined motorbikes (and these latter
Transcendental-Socialist equivalents to communistic plain motorbikes,
not to
mention fascistic streamlined scooters), it would nevertheless prefer
such
motorbikes and scooters to either communistic racing cars or Nazi hot
rods and/or
land-speed rocket cars. In fact, it
would ban the use or purchase of these latter kinds of cars and take
steps to
discourage the use or purchase of both streamlined scooters and plain
motorbikes, preferring to place an emphasis on their relativistic
successors -
those streamlined motorbikes and stripped-down scooters - in order to
encourage
a more up-to-date and realistic form of People's road transportation. Also it would encourage the adoption of trikes, which would probably appeal to the less
radical and
more numerous core of the People, whose
natural
predilection is rather more democratic than theocratic.... Not that
these trikes should be regarded as or
mistaken for cars; but they
are, at any rate, somewhat less theocratically
radical in design than scooters or even motorbikes.
168. However, if a Social Transcendentalist society
would be fairly indulgent of things on the People's levels, no matter
which
type, it would be less than indulgent of things beneath them, including
such
comparatively bourgeois things as cars, and such unequivocally
aristocratic
things as horses. In fact, it would be
so much against an open-society indulgence of proton-stemming and
atomic
phenomena ... that it would feel obliged to take measures to phase-out
such
phenomena from the standpoint of the closed society it was intent upon
developing, particularly the lowest or most alpha-stemming phenomena,
like
horses. Under Social Transcendentalism,
the idiotic and primitive passion for horses, which certain sections of
the
Irish public tend to uphold, would be categorically opposed, and steps
duly be
taken to put an end to both horses and, if necessary, incorrigible
horse-lovers
alike! Yet what applies to horses,
especially race horses, applies no less to pet dogs and other
unnecessary
animals. A society aspiring towards the
culmination of electron evolution in pure spirit should not have any
great
fondness for or contact with beasts!
That is all very well in an open, or atomic, society; but in a
free-electron society, as germane to the People, it would be totally
absurd
and, what's worse, a crime against the Holy Ghost.
Measures would have to be introduced to
ensure that only things pertinent to the People obtained in the Social
Transcendentalist
Centre, where only the highest, because truly divine, criteria could
apply. For what pertains to the world
cannot also pertain to the 'Kingdom of Heaven' which the Second Coming
intends
to establish here on earth. Those who
are not of the world, meaning the People, will be saved from it and
admitted to
the heavenly Kingdom of the Social Transcendentalist Centre. It is neither possible nor desirable to have
both the world and Heaven on the supertheocratic
level of true religion. Only Christians,
and in particular Protestants, strive to have the 'best of both
worlds',
acknowledging Heaven with their feet firmly planted in the world. But their Heaven is neither of the Father nor
of the Holy Ghost but (is) an inherently Christian one that parallels
and
co-exists with the world. A Heaven in the world rather than either before it (as
with the
Father) or beyond it (as with the Holy Ghost).
Rest assured that the truly transcendent
Heaven of the Holy Ghost is most emphatically beyond the world. And it begins with the Social
Transcendentalist
Centre.
169. If on account of its inherent Roman Catholic
majority,
170. There are some things that would have to be
phased-out rather than purged outright, and I include within this
category
alcohol and tobacco. A supertheocratic closed society could not take
these sensual
stimulants for granted, but would feel obliged to curb and proscribe
their use
through a process of selective purging in which, for example, the
hardest or
strongest kinds of alcohol and tobacco were removed first, to be
followed, in
due course, by the more moderate kinds.
After which, only the softest and weakest categories of alcohol
and
tobacco consumption, viz. lager and low-tar cigarettes, would remain to
go,
doubtless at some more propitious time in the not-too-distant Centrist
future. So instead of an outright purge
on all kinds of alcohol and all forms or types of tobacco, the process
of
consigning such 'evils' to the rubbish heap of social history would
take place
by degrees, with, say, spirits and wines going first on the one hand,
and pipe
tobacco and cigars first on the other; beers and cigarettes to follow
on a
selective basis in due course. Thus
after a period of this selective purging, the range of beers and
cigarettes
available for public consumption would have been considerably narrowed,
while
the dangers and, hopefully, incidences of alcoholism and lung-cancer
would have
been correspondingly reduced - provided, however, that steps were taken to ensure a strict rationing of what
remained, so that people partial to either or both vices would not be
able to
overindulge them in an attempt to compensate for the absence of
stronger forms
of alcohol or tobacco. But if you take
something from the People, you must give them something else in return,
something better, both morally and conceptually, than what they had
before. Consequently while steps were
under way to ensure the gradual removal of all subnatural
and natural 'drugs', other steps would simultaneously have to be
introduced to
ensure that the People were more than compensated for this loss by the
acquisition of supernatural drugs, particularly hallucinogens like LSD,
which
would be available to them within the context of a transcendent centre
(the
successor, as I see it, to the Christian church) as part of the
religious
self-realization of Social Transcendentalism.
Thus while the lower drugs were being withdrawn from society,
these
higher ones would have to be officially introduced and, needless to
say, in an
exclusively religious context, as befitting a divine absolutism, where
their
use would be carefully regulated and supervised by qualified Centrists. Now this two-way process would mirror the
contraction of the State and simultaneous expansion of the Centre, the
gradual
overcoming of the secular materialism of public houses, or pubs, and
its
replacement by the religious idealism of centres, the refutation of
everything
secular and, hence, state-orientated, especially in the light of
Centrist
opposition to atomic and, in particular, Protestant criteria. Such alcohol as remained in the short term
could only be purchased from take-aways,
and would
have to be drunk in private at home. For
all traditional public manifestations of sensual indulgence, whether
with
regard to drinking, eating, smoking, loving, or whatever, would become
taboo in
this supertheocratic closed society. Pubs no less than restaurants, cafés, wine
bars, etc., would also have to be phased out.
171. Gaelic, whether Irish, Welsh,
or Scottish, is not, like English, a national language, but the
traditional
tribal language of the ancient Gaels. It exists on an historical level
approximating to Latin, Teuton, Breton,
ancient Slavonic, early Anglo-Saxon, and other such pre-national
languages,
where a racial connotation or description is the autocratic (proton)
norm. To speak of it as Irish, not to
mention Welsh
or Scottish, would be an overstatement, equivalent to regarding Latin
as Italian
or ancient Slavonic as Russian or early Anglo-Saxon as English. Strictly speaking, there is no Irish language
but, for national purposes, English, the language of Ireland's
historical
oppressor, which was imported into Ireland by the English and adopted
by the
Gaels as their nearest equivalent to a national tongue.
One could even argue that, traditionally, the
only real State Irishmen were of Ascendancy stock, champions, for
personal
reasons (not least pride), of Irish nationalism against colonial
interference
from London, and they of course spoke English as a first and, in most
cases,
only tongue.... Which fact obliged the preponderantly Gaelic indigenous
population to follow suit and adopt a national language in pursuance of
their
own national liberation and subsequent nationalist credibility. A Gaelic-speaking liberated Republic of
Ireland? No, that has not transpired,
nor could it, given the tribal antecedents of the Gaelic language. For a tribal, racially-derived language in a
modern unified nation state, which ancient Ireland never was, would be
a
contradiction in terms, and although Gaelic is upheld in theory and
mainly
employed on a selective basis, it is English that continues to be
spoken by the
great majority of Irish people in practice and for everyday use - a
fact which
only accords, after all, with a national identity.
But such an identity is not true or endemic
to the Gaelic Irish, no more than is the national language that goes
with
it. For as an extremist people, the
Gaelic Irish could only be truly at home in extremes, either side
(though not
both at once) of nation-state identity, the very identity that accords
with an
atomic, bourgeois integrity more suited to, and long upheld by, the
British,
particularly the English. Consequently the
nation-state identity, as currently supported by a majority of Irish
people,
can only be regarded as a means to a higher end, rather than as an end,
or
ideal, in itself, and this end should entail an ideological
identification in
the supra-national framework of a Centrist federation where,
eventually,
Esperanto or some such supra-national language, including a modified
form of
Gaelic, will become the norm and all national tongues, including
English, fade
into the distance of atomic history, along with nation states. Thus because the true Irish, or Gaels, were
obliged to adopt an alien tongue in the struggle for national freedom,
they
should be ready and willing to abandon it in due course, once they
become truly
free in the post-state ideological identification of the Centre, and
thereby come
properly into their own on an extremist basis, the antithesis to tribal
Gaelic
and, needless to say, to the warring kingdoms of ancient Ireland!
172. Of all national languages, English is
undoubtedly the most international, not only with regard to the United
Kingdom
of the three British countries and preponderant part of one Irish
province, but
also on account of English being either the official or predominating
language
of countries such as Eire, the United States of America, Canada,
Jamaica,
Bermuda, the Bahamas, Australia, New Zealand, South Africa, Zimbabwe,
etc., as
well as being spoken as a second language in many other countries
throughout
the world. Countless millions of people,
whether historically connected with the British Empire or not, now
speak
English or, at any rate, some national variation on it, and in some
contexts,
notably air-traffic control and aerial transportation, it has become
the
standard international language.
Doubtless this inherently national though partly international
language
will continue to be used in certain contexts well into the future, much
as
Latin continued to be employed on a selective basis long after the
Roman Empire
had officially disappeared, and I fancy that my work will be partly
responsible
for preserving English long after Esperanto or some such supra-national
equivalent has become the global norm.
173. I am not interested in a person's assumed or
known race; what matters to me is his
nationality and
the cultural identity that lies behind it.
Is he Irish or British, Catholic or Protestant, Irish Catholic
or Irish
Protestant, British Catholic or British Protestant?
This is what counts from a Social
Transcendentalist standpoint; for it enables one to divide the wheat
from the
chaff, the true Irish from the false Irish and, just as surely, the
false
British (or Ulster Catholics) from the true British or, at any rate,
U.K.
citizens. As an extreme ideology, Social
Transcendentalism is primarily intended for the true Irish, those of
republican
allegiance whose official religion is Roman Catholicism ... though who,
as
proton-wavicle equivalents, have to be
delivered from
the electron-particle domination of the Republican State and offered
the
prospect of an electron-wavicle allegiance
in the
Centre. For the Irish are not really of
a particle bias; they exist in a society which upholds a compromise
between
church and state, culture and civilization.
They are, in effect, the wavicle
wheat that
must be delivered from the particle chaff, delivered from the
democratic State
by the theocratic Centre, and delivered, no less, from their
traditional atomic
and/or proton-biased Protestant adversaries.
For Social Transcendentalism can and must use the democratic
machinery
of the Republican State to win the sovereign People to its side and
thereby
release them from Catholic allegiance, an allegiance which derives,
after all,
from the inherent wavicle bias of the true
Irish. I do not oppose such a bias. On the contrary, it is the hallmark of a
morally superior people. But as
electron-particle equivalents within the republican framework of Eire's
democratic constitution, the true Irish would be better served by an
electron-wavicle upgrading, the next
logical step beyond political
sovereignty in the religious sovereignty of the Centre.
Then and only then can they come into their
own and run with their inherent ideological grain, elevated above the
Republican State and freed from the obsolete wavicle
bias of the Catholic Church, no longer at cross-purposes or under the
constraint
of irrelevant criteria. They are not
true republicans, no; for their inherent wavicle
bias
fights shy of materialist allegiance.
But as half-hearted, or nominal, electron-particle equivalents
they are
at least in a position to embrace electron-wavicle
criteria with a full heart, and so break completely free of the proton
past and
be in a better psychological position to subsequently approach their
traditional opponents. This is
infinitely preferable to the republican status quo, and it can only
lead to a
brighter future for the Irish, a future in accordance with their
sovereign wish
rather than alien to it (as would be the emergence of a state
absolutism under
some form of communistic materialism, where hard-line electron-particle
criteria ruled supreme, devoid of God-building tendencies, i.e. of a
transcendent aspiration, though full of God-destroying ones), a
situation
which, given the true Irish people's inherent idealism, could not be
tolerated
for long, even supposing it could reasonably come about in the first
place!
174. No, I do not oppose a religious bias in
Ireland; for that is Ireland and must forever remain so!
What I oppose is an obsolete religious bias,
one stemming from the Father and having its fulcrum, so to speak, in
the Blessed
Virgin. Only by swinging from that
proton-wavicle bias, wherein Christ is
acknowledged
on a tangential as opposed to a truly independent basis, i.e. as a
child on His
Mother's lap instead of as a man, to the electron-wavicle
bias of the Second Coming and correlative transcendental aspiration
towards a
definitive salvation (of pure spirit) can the true Irish acquire a
truly
progressive and divine orientation, which will place them in a superior
ideological position to the atomic and, in a certain narrowly pedantic
sense,
more Christian Protestants. Needless to say, such a position is of the
utmost
necessity, if the true Irish are subsequently to overcome the
opposition of
their traditional enemies. I cannot but
emphasize how unqualified both the Republic and the Catholic Church are
in this
respect, and as a true-born Irishman I hope the Irish will place their
confidence in me when I say this!
175. Unlike Sinn Fein and
the Provisional IRA traditionally, Social Transcendentalism would not
be
interested in achieving political power with a ballot paper in one hand
and an armalite in the other, since
circumstances in the South of
176. Rock-jazz: the Social Transcendentalist
equivalence with a bias for pitch.
Jazz-rock: the Transcendental Socialist equivalence with a
rhythmic
bias. Here God and Devil (at Second
Coming and Antichrist levels) draw closer together on a compromise
basis
analogous to latter-day stripped-down scooters and streamlined
motorbikes,
while respectively retaining their essential biases.
Certainly a step beyond the absolutist
idealistic dichotomy of modern jazz on the one hand and of hard rock on
the
other, which corresponds to a kind of Mod/Rocker antagonism of
streamlined
scooters and plain motorbikes, commensurate with a Fascist/Communist
polarity. For modern jazz is extremely
pitch orientated, whereas hard rock is extremely rhythmic - as, of
course, is
punk rock, its more militant and degenerate successor.
So a jazz/rock antagonism which,
ideologically speaking, may be said to precede the truly enlightened,
latter-day
distinctions between rock-jazz and jazz-rock, otherwise known as
'fusion' and
'progressive', which correspond, so I maintain, to the aforementioned
ideological equivalents respectively; though perhaps funk-jazz, with
its
suggestion of transmuted rock, would be a more accurate description of
or, at
any rate, useful alternative to the former?
177. However, if music on the People's theocratic
levels can be categorized in this way, then so can music on the
People’s
democratic levels be categorized in a manner indicative of a sort of
Marxist/Nazi dichotomy analogous to the distinction between racing cars
on the
one hand and hot rods and/or land-speed rocket cars on the other, both
of which
may be regarded as stemming from an inherently democratic tradition ...
of cars
in general. Just so, these opposite
types of People's democratic music stem from the inherently democratic
tradition of acoustic orchestras, with orchestral formations still
employed,
though not necessarily on a classical symphonic basis.
Of the two types of orchestra-oriented music,
the Marxist equivalent ... of Socialist Realism is undoubtedly the more
conventional or conservative in constitution, just as a racing car is
more
conventional or conservative, by automobile standards, than a hot rod,
even if
generally more militant and, hence, aggressive.
Social Realist orchestral music may well be highly rhythmic and
even
martial in scope, as in the case of certain Shostakovich and Khatchaturian scores, particularly those of a
symphonic
nature. Ideologically hostile to music
embodying form without content, or 'formalism' as it was generally
called in
the Soviet Union (long the homeland of musical Socialist Realism), such
music
usually has a commemorative or propagandist essence in loyalty to the
proletariat; though in practice this programmatic music often falls
short of a
truly revolutionary conceptualism or content through being limited by
the
inherent instrumental constraints of symphonic orchestras and classical
norms,
not least of all with regard to form.
However, where the other type of People's democratic music is
concerned,
radical individualism and creative experimentalism take precedence over
all or
most other considerations, and the resultant music, usually more pitch
orientated than rhythmic, has an unequivocally avant-garde implication
which
can only appeal to those for whom the compositional genius is still the
touchstone of creative greatness and genuine 'art'!
Such idealistic music is normally part
acoustic and part electronic, making use of orchestral instruments
arranged
into some unorthodox or radical combination on the one hand, and of
electronic
instruments, including synthesizers, on the other; though it may also
be
confined to the latter, and so produce purely electronic sounds. Either way, one is thinking in terms of
composers like Stockhausen, Boulez, and Kagel,
whose
avant-garde
music, while being beyond the radical Conservative level of
the
more advanced or pitch-oriented petty-bourgeois composers like Tippett and Berio,
nonetheless
falls short of modern jazz, and should therefore be ascribed a Nazi
parallel,
analogous to the distinction between hot rods and scooters.
178. Certainly, few people would confound the music
of the aforementioned composers with that, within a group format, of
Miles
Davis, John McLaughlin, Larry Coryell,
Jean-Luc Ponty, or George Duke, which is
closer, in concept and
tone, to the rock-jazz ensembles of groups, extant or defunct, like
Weather
Report, Return To Forever, Colosseum II,
Soft
Machine, and the Mahavishnu Orchestra. However that may be, both types of People's
democratic music, together with all types of bourgeois music, would be
beneath
the pale of a Social Transcendentalist society and consequently subject
to
proscription. One would not want
anything Marxist or Nazi there, and even Fascist and Communist levels
of music
would be less than relevant, as, in a sense, would jazz-rock, that
Transcendental Socialist equivalence more typified by groups like
Emerson Lake
and Palmer (ELP), Genesis, Focus, Deep Purple, Pink Floyd, and Santana,
whose
music, while containing a fair amount of improvisational pitch, has a
rhythmic
and/or vocal bias derived, one could argue, from hard rock. Yet, even so, a Social Transcendentalist
society would be open with regard to most Transcendental Socialist
equivalents,
which would correspond, in moral terms, to the opposition of the Devil
to God
within the alpha-stemming closed-society world of the Roman Catholic
Middle
Ages, an old-brain/subconscious, monarchic/papal dichotomy, in which
Satan and
the Father were locked in eternal combat, and the People, whilst
expected to
demonstrate a Roman Catholic bias for divinity, were not exempt from
sin. Certainly something analogous could
be
expected to apply in the Social Transcendentalist Centres of the
transcendent
future, with Transcendental Socialist equivalents and their adoption
thereof
amounting to the Centrist equivalent of sin which, whether confessed to
or not,
would be better avoided. But, of course,
People's theocratic music will be different within a properly Social
Transcendentalist framework from what it is within the open societies
of the
contemporary bourgeois West, where relativistic criteria tend to
influence the
instrumentation and constitution of People's music.
Doubtless electric guitars, basses, violins,
pianos, and organs will be consigned, at some future closed-society
date, to
the rubbish heap of musical history (along with orchestras, classical
ensembles, and acoustic instruments generally), in view of their less
than
genuinely theocratic status. Only
synthesizers will remain and be programmed to provide such subordinate
rhythmic
or percussive roles as are required to support the preponderantly
pitch-oriented integrity of truly Social Transcendentalist music, so
that
something similar to the most transcendent music of Jean-Michel Jarre becomes the accepted norm.
Should Transcendental Socialist music also
progress to synthesizers in the future, one fancies that there would be
more
rhythm and percussion than pitch in its musical constitution, with or
without
vocals. But that is of course another -
and uncertain - story. Certainly,
Transcendental Socialist tendencies within a Social Transcendentalist
society would
be manifested on synthesizers, the only instruments truly pertinent to
such a
society.
179. Airbrush art is to painting what the electronic
avant-garde is to music and what hot rods and/or land-speed rocket cars
are to
automobiles - namely, a Nazi equivalence in between extreme right-wing
petty-bourgeois Abstract Impressionism (using conventional brush) and superfolkish light art, particularly in the
contemporary
guise of lasers. Held at a
transcendental remove from the surface of the canvas or other material
to be
painted, the airbrush squirts a thin jet of paint onto it by means of a
current
of compressed air, a technique which allows for a more evenly precise
distribution of paint, making for greater clarity and smoothness of
texture. Such paintings as are produced
in this revolutionary manner should correspond to a People's democratic
level
of art, short of the theocratic levels of Fascist laser art and
Centrist
holography but diametrically opposite, or parallel to, the Marxist
equivalent
... of Socialist Realism, which generally makes use of a more
traditional
technique or brush, in fidelity to proletarian subject-matter. More radical, in its way, than extreme
left-wing petty-bourgeois Abstract Expressionism, Social Realist art
nevertheless falls short of sculptural light art and tubular neon art,
those
Communist and Transcendental Socialist equivalents beyond, which may be
regarded as corresponding, in analogical terms, to plain motorbikes and
streamlined motorbikes respectively, both of which are theocratically
inferior to streamlined scooters and stripped-down scooters, just as
sculptural
light art and neon art are theocratically
inferior to
laser art and holography. Although what
I said, when discussing People's theocratic music, with regard to a
Social
Transcendentalist toleration of certain kinds of Transcendental
Socialist
phenomena would apply no less to the lower types of People's theocratic
art,
which would seem to correspond to the materialistic side of things, in
contrast
to their idealistic side.
180. As do hard-line Irish
Republicans, with their desire for a 32-county People's Republic, in
which
electron-particle criteria would reign supreme.
Such people, particularly in the South, would seem not to have
learnt
the lessons of history, which teach that victory goes to the
soft-liners
because they typify the true Irish people's wavicle
bias and are therefore more representative of
181. Yes, this is the sort of People's Ireland that,
given the requisite enlightenment, a majority of the true Irish would
surely
want, not the sell-out to atheistic materialism which a People's
democracy, if
true to its own hard-line particle essence, would entail.... Although
still
worse would be an authoritarian dictatorship over the People which not
only
illegally and unlawfully deprived them of their political sovereignty
but, even
more scandalously, refused to grant them religious sovereignty in
return, and
all because the usurpers in question had no religious authority
themselves and
therefore could not transfer such sovereignty to the People even if
they wanted
to - a big 'if', given the tyrannical nature of such men!
No, if a People's democracy would be bad
enough, a military dictatorship would be far worse!
The People must be spared both of these
diabolical fates and permitted, in due course,
to use
their political sovereignty as they think best, which hopefully will be
for
something better than what they already have.
And what can that something be, if not religious sovereignty
within the
framework of a Social Transcendentalist Centre?
Hard-line republicans will doubtless oppose this and try to
defeat
Social Transcendentalism at the polls, as will soft-line republicans of
the
democratic establishment. But if the
true Irish know what's best for them, they will see the light in good
time. After all, what real alternative
is there? Better forward and up than
either forward and down or round and round in a vicious circle of
democratic
stagnation, forever electing politicians who can do no better, in the
secular
nature of their positions, than perpetuate the world!
182. Unlike the Irish, the British
aren't really politically sovereign - not, at any rate, in
essence. For if they have the appearance
of political
sovereignty, they are yet inherently subjects of the reigning monarch,
and
British parliamentarianism is nothing less than the reflection of a
compromise
between monarch and people in a quintessentially bourgeois framework. Were the People truly sovereign, Britain
would be a republic, like Eire, though that is far from being the case,
and one
is tempted to say partly because a large percentage of the British
people are
less than proletarian or superfolkish, but
either
biased towards protons and therefore monarchic, or biased towards
neutrons and
therefore parliamentary; in other words, of an aristocratic or a
bourgeois
predilection, and consequently short of being 'people' in the more
radical or
proletarian sense. No, the British
people are not politically sovereign, even when proletarian, but
subjects, one
and all, of both the reigning monarch and that monarch's sovereign
parliament,
so that the compromise is between proton and neutron equivalents or,
put in
physiological terms, the old brain and the mid-brain.
Thus as an inherently proton-biased
phenomenon, the United Kingdom can hardly be described, contrary to
what passes
for official rhetoric, as a country where the People are free - in
short, as a
free country. Free it may be to the
extent that no-one (with the possible exception of the Americans and,
latterly,
the Japanese) has invaded and either conquered or liberated the
country, and
free it may also be to the extent that the People have an ethical
choice
between good and evil, which allows those of low moral calibre to
choose the
lower alternative with relative impunity.
But free it most certainly is not
in the
all-important sense of the People, as proletariat, being free from
proton
and/or neutron constraints in either a hard-line (electron-particle)
republic
or, as in the case of Southern Ireland, a soft-line (electron-biased
atomic-particle) republic which should allow for the possibility, under
Messianic auspices, of an electron-wavicle
salvation
(from the world) in due course. On the
contrary, no country could be less free than the
183. The traditional Biblical notion that man is (or
was) made in God's image ... may have some validity to the extent that
it
applies to subnatural or alpha-stemming
man, whose
atomicity would reflect a proton bias and whose behaviour would
accordingly be
closer to the proton-proton reactions of stars than to the
electron-electron
attractions of pure spirit, conceived as the culmination of electron
evolution.
The warlike behaviour of pagan and
early-Christian man could certainly be described as reflecting a
proton, or
reactive, bias and therefore as existing as a kind of extrapolation
from some
primal source of proton reaction.... Not a very flattering or
praiseworthy
image by contemporary standards, but nearer the truth of matters
nonetheless! Or
perhaps not entirely? Perhaps a
distinction between the Creator and the Devil should continue to be
drawn, so
that only some men could be described as having been fashioned in God's
image -
namely those more biased towards the subconscious than the old brain,
and who
were accordingly dreamers rather than doers, poets instead of warriors,
priests
as opposed to princes. No, this will not
entirely suffice either, for the truth of the matter is more complex
than
that! The fact is that man was not
fashioned in God's image but, rather, in a combination of images
derived from
the Creator (subconscious), the Devil (old brain), and the world
(body), so
that, far from being a pure image of the Creator, he was - and in many
cases
continues to be - a reflection, on higher evolutionary terms, of the
basic
tripartite distinctions at the roots of Creation ... between the
central star
of the Galaxy, the sun, and the earth, which is to say, between God,
Devil, and
world equivalents, with capacities for good and evil or ethical
neutrality
depending, to a large extent, on his particular temperament,
intelligence,
social position, racial configuration, historical circumstances, etc.,
which
may or may not permit of a bias one way or another, but can never allow
him to
be all
of any given thing - least of all good or evil, passive or
active. So man is no more made in God's
image
than in the Devil's or the world's, but is a combination, to varying
extents
(depending on the individual) of all three.
How an individual man conducts his life will indicate whether he
has a
bias for the subconscious, the old brain, or the body, and while
historical
generalizations can be made on the basis of race, it should not be
forgotten
that every people is an amalgam of different types of persons, some
gentle and
dreamy, others fierce and active, yet others - perhaps the great
majority - standing
somewhere in between the two extremes.
184. But I have been discussing only the
alpha-stemming or pagan stage of man, or man as a subhuman absolute
derived
from the cosmic world order. Obviously,
similar divisions must apply on the succeeding atomic level of
Christian
relativity, with some men being partial to a wavicle
bias, others partial to a particle bias, and yet others given to a more
balanced atomicity suggestive of a physical compromise - a distinction,
one
could contend, between Christ, Satan, and the world, taking Christ as
an
idealistic relativity, Satan as a materialistic relativity, and the
world as a
realistic relativity balanced between protons and electrons, with
worldly
people caught between the divinity of the Church and the diabolism of
the
State, torn hither-and-thither between Christ and Satan, the mind and
the
brain, which seek to influence and regulate their own bodily realism. To be made in God's image alone would be no
less impossible on this atomic level of evolution than on the preceding
proton
level, though the best men would have a bias for the conscious mind
over the
brain and/or body, and accordingly be genuinely Christian.
185. When we come, however, to the third level or stage
of man's evolution, we are beyond the Biblical notion of man being made
in
God's image, whether in terms of the Creator or of Christ, the Old
Testament or
the New Testament, and must think in terms of his being remade, above
the
world, in the image of either the Second Coming or of the Antichrist -
the next
logical stages of God and Devil, as pertaining to the superconscious
and the new brain respectively, with an electron-wavicle
bias and an electron-particle bias the elemental concomitants. Obviously, we are referring here to man in superfolkish and proletarian categories, as
germane to the
People, and though no such man can be entirely remade in the one image
or the
other - all men of the People having both a superconscious
and a new brain, not to mention a body that tags along behind,
as it
were, on a largely anachronistic basis - he can nevertheless be
predominantly
fashioned in the one image or the other, depending whether Fascism or
Communism, Social Transcendentalism or Transcendental Socialism, is the
order
of the day, the prevailing ideology for any particular people or
country. Hence the division of the People
into the
ideological distinctions between God and the Devil on the Messianic and
Antichristic levels of superconscious
and new-brain affiliation, with one or the other bias preponderant
according to
the ideological context. Throughout our
projected Centrist federation - of which a transmuted Ireland would be
a
component - it should be the electron-wavicle
superconscious that preponderates;
throughout the
Commonwealth of Independent States (formerly the Soviet Union) on the
other
hand, it could only be the electron-particle new-brain that
predominated -
clearly a distinction between the materialistic superidealism
of Social Transcendentalism and the idealistic supermaterialism
of Transcendental Socialism, corresponding, in analogical terms, to the
parallel dichotomy between latter-day stripped-down scooters and
streamlined
motorbikes respectively. Doubtless
streamlined motorbikes would be as much the exception to the rule in a
Social
Transcendentalist Centre ... as stripped-down scooters in a People's
Republic. An open society may tolerate
both kinds of People's theocratic modes of road transportation, not to
mention
their more absolutist precursors, but such a relativity would be taboo
in a
properly closed society on the People's theocratic level, where a bias
for one
or the other kind would preponderate, and possibly to the extent of
making the
alternative mode of road transportation officially illegal. However, the remaking of man in the image of
the Second Coming would take precedence over every other consideration
within
the Centrist federation, and the inevitable outcome would be a new, superfolkish humanity aspiring, through
self-realization,
towards definitive Holy Ghost - the ultimate stage of God, beyond all
messiahs
and above all devils, the freest possible manifestation of electron-wavicle mind.
186. Subconscious, conscious,
and superconscious: subfolk,
folk,
and
superfolk. Old brain, mid-brain, and new brain:
peasants, artisans, and proletarians. Subhumanity,
humanity, and superhumanity.
187. Does not the distinction between gentlemen and
men derive from a wavicle as opposed to a
particle
bias - gentlemen preponderantly biased towards wavicles
and men, by contrast, predominantly biased towards particles? In which case, one could speak of subgentlemen and submen,
gentlemen
and
men, and Supergentlemen and Supermen -
the first distinction applicable to an autocratic stage of
civilization, the
second to a democratic stage, and the third (as between superfolk
and proletariat) to a theocratic stage.
188. So far as the production and appreciation of
the best contemporary music, whether modern jazz or rock-jazz (fusion)
is
concerned, we live in an age of supermusic
- electric
and pitch orientated, in contrast to one of either music or submusic,
though both melodic and rhythmic types of music still exist and
continue to be
performed. But there is also a sense in
which modern jazz and rock-jazz, not to mention hard rock and jazz-rock
(progressive), are beyond music, if by 'music' we mean a sort of
middle-ground
phenomenon especially pertinent to an atomic age. As
the
reader will confirm, in none of the
above terms does the word 'music' occur.
Therefore music, like literature and art, is fast becoming a
thing of
the past, merely confined to bourgeois appreciation.
Perhaps, after all, the only true supermusic,
in
this sense, is pop - the predominantly
electric melody-centred music of the broad masses, a music analogous,
in its
radically atomic constitution, to pop literature and pop art - superworldly as opposed to worldly, the superbodily
'art' of the masses. So not, under any
circumstances, to be confounded with the more extreme 'music' of the
Fascist
and Social Transcendentalist, Communist and Transcendental Socialist
elites,
for whom jazz and rock-jazz, rock and jazz-rock are the supermind
and superbrain alternatives respectively -
Supergod and Superdevil
either
side of the superworld.
189. Which brings us to the possibility of a fresh
terminological perspective with regard to the God/Devil dichotomy,
beginning on
the proton levels of Subgod and Subdevil,
proceeding to the atomic levels of God and Devil, and culminating on
the electron
levels of Supergod and Superdevil,
all of which would approximately parallel submind/sub-brain,
mind/brain,
and
supermind/superbrain stages of
psycho-physical evolution. One should,
however, distinguish between Greater Subgod
and
Lesser Subgod(dess),
as
also
between Lesser Supergod and Greater Supergod, which is to say, between the Father
and the
Blessed Virgin on the one hand, and between the Second Coming and the
Holy
Ghost on the other; although, from a Social Transcendentalist
standpoint, it is
only the latter which truly count, since they alone pertain to a
free-electron
level of society, beyond both God and Subgod(s),
not
to
mention above the Antichristic Superdevil.
190. Submind,
mind, and supermind: subconscious,
conscious, and superconscious. Sub-brain, brain, and superbrain:
subwill, will, and superwill. Combine the two on each level and one is
speaking of sub-intellect, intellect, and super-intellect - levels of
atomic
compromise in between the wavicle and
particle
extremes and their attributes thereof.
If consciousness on any given level is inherently divine and
will
inherently diabolic, then intellect is a kind of worldly compromise
coming
in-between. One recalls that the 'tree
of knowledge' - symbol of the world - was forbidden to those who were
One with
God, or (as I should now say) the Greater Subgod. Without intellect, however, there could have
been no progression from one level of divinity to another, nor can there be any future progression.
For the world is the arena in which new
allegiances are forged, whether for good or evil or a combination of
both, and,
like the world, the intellect mediates between will and consciousness,
using
will to further consciousness if it proceeds from a divine bias, using
consciousness to further will if it proceeds from a diabolic bias - the
difference, one could argue, between Social Transcendentalism and
Transcendental Socialism, Supergod and Superdevil on the wavicle/particle
levels
of
mind and brain.
191. Supersex is to sex
what supermusic is to music - namely, a superworldly extension beyond natural sex which
is flanked,
on either side, by Fascist and Communist modes of elite sex. Being rather more moderate than these latter
modes of sex, which correspond to superdivine
and superdiabolic parallels, supersex
may be described as the sexuality of the broad masses, which
accordingly takes
the form, depending on one's gender, of either 'sex doll' intercourse
or
vibrator stimulation, that is to say, an extension of natural
heterosexual
experience into supernatural heterosexual channels which mirror, on
higher
terms, conventional sexual experience. A
plastic inflatable is somewhat like a woman to a man and, conversely, a
vibrator somewhat like a man or, at any rate, penis to a woman, and
their use
is compatible, so I maintain, with supersex
and
equivalent, on analogical terms, to pop music, trikes,
transistor
radios
with microlight headphones, and
other extreme middle-ground phenomena.
192. More radically extreme, however, are the
Fascist and Communist, Social Transcendentalist and Transcendental
Socialist
elite levels of sex, which correspond to a new genre, beyond the
democratic and
superdemocratic stages of heterosexual
activity, and
therefore within the broadly theocratic category of erotica and/or
pornography. If a basic distinction is
to be drawn between Fascist and Communist modes of erotica, it can only
be that
the former centres on woman and the latter on man - a straightforward
contrast
between heterosexual and homosexual categories, with just one model in
each
photo, analogous, one could argue, to the absolutism of (streamlined)
scooters
on the one hand and of (plain) motorbikes on the other.
However, beyond such erotica are the rather
more pornographic, because relativistic, levels of People's theocratic
sex,
corresponding to Social Transcendentalist and to Transcendental
Socialist
extremes respectively, and I have no hesitation in contending that
whereas the
former will indicate a distinctly heterosexual bias, the latter will
display a
homosexual bias without, however, being completely homosexual. Which is to say, a distinction will exist
between pornography focusing attention upon the female model and
pornography
focusing attention upon the male model, with, in all probability, the
female on
top of the male in the Social Transcendentalist context and, by
contrast, the
male on top of the female in the Transcendental Socialist one - the
former
emphasizing the vagina and the latter the male model's backside, the
analogy
this time being rather more between stripped-down scooters and
streamlined
motorbikes - the female corresponding to the streamlined panelling and
the male
to the engine; although we could just as easily cite an analogy between
rock-jazz and jazz-rock, where these relativistic kinds of pornography
are
concerned, as confine ourselves to scooters and motorbikes! However that may be, the particle element,
viz. the penis, will be subordinate to the wavicle
element, viz. the vagina, in the Social Transcendentalist kind of
pornography,
whereas the wavicle element will be
subordinate to
the particle element in the Transcendental Socialist kind.
Probably the latter would be either
officially banned or severely curtailed in an actual Social
Transcendentalist
society, while the former would be modified forwards ... from its
generally
adult level in the contemporary open societies to a comparatively more
juvenile
level, commensurate with higher moral standards for adults, in the
future
closed societies, this in turn being superseded by a more absolute,
though no
less lawfully juvenile, female-centred erotica at a later stage of
Centrist
evolution, in accordance with a shift from Social Transcendentalism to
Super-transcendentalism.
193. Those who resist pornography on the grounds
that it encourages masturbation and is therefore harmful to man's
natural
inclination for copulation are deluded naturalists who would keep man
forever
enslaved, like apes, to naturalistic behaviour and consequently
incapable of a
supernatural aspiration towards transcendence, or the Greater Supergod. They want
him, in effect, to continue stemming from the Greater Subgod,
the Subdevil, and the Subworld
of natural phenomena, of which the body (minus the head) is a kind of
organic
extrapolation. Foolish, ignorant,
reactionary
men! The superwill
of the Second Coming, or Lesser Supergod,
requires
otherwise, and if progress is to be made and man improved ... his superwill will be done and you will be consigned
to the
rubbish heap of history, to rot away along with your anachronistic
beliefs! In a Social Transcendentalist
society adult males would be expected to donate sperm to their local
sperm
banks for subsequent artificial insemination into the wombs of
prospective
mothers. There would be no atomic family
relationships in the free-electron society of the future!
Men and women would not live together, as in
open societies, and neither would children be brought-up privately but,
on the
contrary, in special public institutions well away from the general run
of
adult life. All this will doubtless take
time to bring about, but steps would be taken, under Social
Transcendentalist
guidance, to ensure that the existing natural patterns of society were
undermined and gradually replaced by the supernatural patterns of a
truly closed,
free society given to transcendental aspirations.
194. One thing the Irish have suffered too much from
is rent. Like justice, about which I
spoke at some length earlier, rent would be consigned, under Centrist
auspices,
to the rubbish heap of history, along with those who, as landlords,
still
profit from unearned income and the exploitation of the poor. There would be no landlords, nor any other
kinds of lords, in the Irish Social Transcendentalist Centre. Only freedom for the People from all such
predators and property owners! What
pertains, as aristocratic and bourgeois exploitation, to the proton and
neutron
stages of evolution, cannot pertain to the electron stage beyond, which
demands
nothing less than the freeing of the sovereign People from all proton
and
neutron domination, and their elevation, under Social
Transcendentalism, from
the particle 'sinfulness' of the State to the wavicle
salvation of the Centre.
195. There is a sense in
which it could be contended that the Subdevil
created
fish, the subworld animals, and the Subgod birds. By which I mean that, since the sea is a
watery medium, there must be a sense in which it is a materialistic
environment
completely enveloping those who swim in it.
Animals, on the other hand, exist in a compromise environment
between
land and air, trotting about through the air with their hooves or paws
firmly
planted on the land, and this suggests a realistic balance between the
materialism of the land and the idealism of the air.
Birds, however, spend most of their time in
the air or, at any rate, off the ground, whether perched on branches or
resting
on some high promontory, and may therefore be accorded an idealistic
bias - the
air, in contrast to land and sea, being a sort of high and translucent
medium
suggestive of idealism. Thus while fish
and birds are antithetical, animals are a kind of in-between compromise
analogous to the world. The idealist
will doubtless prefer birds to fish, the materialist ... fish to birds. But the realist will either stick with
animals or, if partial to decadent relativity, alternate between fish
and
birds, a fact which, of course, applies to his eating habits no less
than to
any professional or recreational ones.
Personally, I would describe the first realism as traditionally
British
and the second realism as contemporary American, the difference, in
other
words, between a genuinely middle-ground atomicity and a spaced-out, or
post-atomic, relativity symptomatic of a civilization which isn't so
much
worldly ... as a paradoxical combination of the Devil and God on
predominantly
post-atomic terms. Short in historical
terms of the next evolutionary steps into Fascist and Communist or
Social
Transcendentalist and Transcendental Socialist ideological extremes,
196. No more than is the ideological distinction
between Nazi paedophilia and Marxist homosexuality, the one an idealism
involving children, the other a materialism involving men, both of
which are
beyond the pale of ordinary heterosexual relations but beneath the pale
of
erotic and/or pornographic stimuli, as appropriate to the theocratic
levels of
People's sexuality already discussed, and consequently categorizable
as manifestations of a democratic level of People's sexuality analogous
to
racing cars on the extreme left and to hot rods and/or land-speed
rocket cars
on the extreme right. In each case, one
is alluding to an absolutist attitude towards sex which precludes the
possibility of sexual feedback in the form of a shared or reciprocal
orgasm. The vagina of a young pre-pubic
girl would no more be capable of orgasmic response to phallic
stimulation than
the rectum of a homosexual, and in both cases a form of unnatural
intercourse
is the result. Paedophilia generally
implies sexual relations between adults and children, if rather more on
a
heterosexual than a homosexual basis, and is doubtless as rare as hot
rods
and/or land-speed rocket cars, and certainly not something which a
civilized
society could encourage! However,
homosexuality,
including pederasty, is rather more prevalent these days, particularly
in the
decadent West, and I venture to speculate that homosexual relations
between
adults are a left-wing Marxist equivalent, whereas those involving men
and
juveniles are a right-wing Marxist equivalent analogous to go-carts
rather than
racing cars, as though indicative of a more idealistic approach to
sodomy
(pederasty). However that may be, and
bearing in mind that sexual intercourse between men and young girls
could also
be divided into two categories (with anal violation indicative of a
left-wing
Nazi equivalent), I have absolutely no hesitation in maintaining that a
Social
Transcendentalist society would unequivocally condemn both modes of
People's
democratic sexuality, and ensure that no encouragement was given to
either!
197. In complete contrast to the official
encouragement that would be given to the use of plastic inflatables
and/or vibrators on the one hand, and to ideologically acceptable modes
of
pornography on the other, with a view, in each case, to leading the
People
beyond traditional heterosexual relationships and the atomic, or
naturalistic,
societal arrangements which are their logical corollary.
I have scant respect for natural laws, since
they mainly stem from the alpha of evolution, with particular reference
to the subworld of planetary phenomena,
including nature, which
has its parallel in the human body. If
republican humanity is to achieve spiritual salvation, it must be
liberated
from enslavement to nature and led in the supernatural direction of the
Holy
Spirit, or Greater Supergod, and this
applies as much
to sexual behaviour as to anything else.
The establishment of a free-electron society, beyond and above
all
atomic naturalism and proton subnaturalism,
will
require
that, in the interests of evolutionary progress, sublimated and
artificial modes of sexual behaviour supersede natural modes. Sperm banks and artificial insemination would
become the norm for purposes of procreation, and I incline to believe
that even
the development of embryonic life will eventually become largely, if
not
wholly, an artificial matter, as incubators, or artificial wombs, take
over
from natural wombs, thus saving females (become quasi-supermen) the
burden of
bearing children, and thereby furthering their liberation from
naturalistic
enslavement, a liberation which would seem to be portended in the
current
undermining, through both abortion and contraception, of traditional propagative norms, more indicative, I would
argue, of the
disintegration of an old civilization than the beginnings of a new one.
198. But if natural propagation would become
officially taboo in a supernatural closed society, and natural
copulation no
less so, given the religious sovereignty of the People as Holy Ghost,
then the virginity
of young women could prove a grave obstacle to their being able to
conceive
children via artificial insemination were not measures taken to free
them from
it, prior to any such undertaking. Such
measures as were deemed necessary to prepare the way for subsequent
motherhood
in young women would become, within a Social Transcendentalist context,
the
responsibility of the Centre, which would be empowered to serve the
People in
this way by saving them the necessity of recourse to natural copulation
for
purposes of facilitating the subsequent conceptual eligibility of young
women,
with specific reference to artificial insemination.
However, the number of children a young woman
was entitled to bear could not be left to chance but would have to be
strictly
regulated in accordance with transcendental criteria, with perhaps a
maximum of
two in each case, and I fancy that even the age-range at which such a
person
was entitled to become pregnant would be regulated on similar counts,
the most
suitable age being, say, somewhere in the region of 16-21, in order to
preclude
an overspill or extension of maternal responsibilities - at any rate as
regards
conception - into properly adult life, which could and, indeed, should
be more
profitably employed in the development of spirit, both culturally and
religiously, thereby equalizing the sexes and contributing towards the
furtherance of a more uniform society.
199. Social Transcendentalist pornography, about
which I spoke above, should never put the viewer in the position of a
mere
voyeur, or encourage sexual stimulation not focused upon the vagina of
the
female model. Too intrusive a penis
would indicate a Transcendental Socialist bias, particularly in the
case of its
being erect and not, as in an idealistic context, in a limp or
semi-erect
condition. The female should, as a rule,
be on top, with her sex clearly visible, while the male model should be
underneath, with his penis not unduly obtrusive - the combination thus
formed
indicating a Social Transcendentalist equivalent which, like all such
equivalents, is biased in favour of the transcendent, i.e. the soft and
inherently wavicle essence of the vagina. One could argue that Transcendental Socialist
pornography, by contrast, will indicate a bias for the social side of
things,
i.e. the hard and inherently particle essence of an erect penis. But that would be less than truly relevant to
a Social Transcendentalist Centre, where, in any case, Transcendental
Socialist
criteria would hardly apply. Nor, I need
scarcely add, would any superworldly
pornographic
compromise between the two, since falling short, in its balanced
sexuality, of
the necessary transcendental bias and thus impeding a properly
supernatural
relationship between subject and object, the viewing person and the
person or
image being viewed. Such 'hard-core'
pornography is better suited to and more indicative of an inherently
worldly
and democratic people like the British ... than to the theocratically-biased
Irish, for whom divine, and hence wavicle,
criteria
should preponderate. And preferably on
an increasingly juvenile basis, with respect to mature teenagers, as
time goes
by, so that adult women are not compromised by the existence of such
soft-core
pornography as would be deemed relevant to a Social Transcendentalist
Centre
but can consider themselves above and beyond it, equal in virtually
every
respect to the adult male population, who would likewise be exempted
from
pornographic commitment. Of course, some
people will think my sexual views too idealistic, but there is nothing
wrong
with being idealistic, provided that the views in question contribute
to
evolutionary progress and are compatible with the racial and/or
cultural
integrity of a given people over a specific period of time.
200. However, a country which puts a premium on
idealism must allow for the possibility - always very real - of a
materialistic
backlash, since a strong and sustained emphasis on one extreme may well
lead to
a revolt that culminates in another, and the outcome will be rather
more
diabolic than worldly. This helps to
explain why 'sin' has always been expected, if not accepted, within the
subidealism of the Roman Catholic Church;
for it is a sort
of vent from too much idealism, the other side of a coin emphasizing
the
Father. Doubtless within a Social
Transcendentalist Centre the equivalent of 'sin' would be
Transcendental
Socialist indulgences, not least of all in a pornographic context, and
no
encouragement could be given to them.
Officially, they would be illegal, since pertaining to Communist
materialism; but unofficially such indulgences would nonetheless exist
and be
upheld on a largely clandestine or low-key basis. Yet
it
would be well-worth the risk, no less
than Catholicism was well-worth 'sin' in the alpha-stemming religious
tradition. Better the idealistic society
that is always
exposed to the possibility, if not actuality, of some kind and degree
of
unofficial materialism ... than the realistic society which, like
201. Faith is a thing of the mind, reason a thing of
the brain. Faith requires imagination,
reason ... logic. Faith is religious,
reason ... political. Faith is both anterior and posterior to logic; anterior in
the guise
of alpha-stemming subfaith, posterior in
the guise of
omega-aspiring superfaith, this latter
superseding
Communist super-rationalism no less than subfaith
preceded monarchic sub-rationalism. Yet
what is superfaith?
The reader may well wonder, and I would have to answer that it
is more
than Christian faith, i.e. belief in a posthumous afterlife and
salvation
through Christ. Rather, it is belief in
a long-term afterlife and salvation through the Second Coming - the
next
evolutionary stage of Messianic deliverance which is also the final
stage,
approximating to the Jewish concept of a True World Messiah, above and
beyond
Christ. If I believe myself to be such a
messiah or, at any rate, equivalent of the Second Coming, it is largely
on the
basis of my conviction, grounded in reason but inspired by imagination,
that
Heaven is a supreme condition, a beatific state-of-mind, which lies beyond
man in a free-electron future of pure spirit that man, under certain
spiritual
conditions, is nevertheless able to anticipate and approximate in
various
degrees, depending on both individual and social circumstances. Yet to actually attain to the Beyond ... of
pure spirit, which is equivalent to Heaven, man would have to have been
superseded by post-human life forms engineered out of human life by
qualified
technicians, and I call these post-human life forms Superbeings
and Supra-beings respectively, the former equivalent to human brains
artificially supported and sustained in collective contexts, the latter
equivalent to new-brain collectivizations
no less
artificially supported and sustained.
These post-human, or millennial, life forms would respectively hypertrip, i.e. undergo artificially-induced
visionary
experience, and hypermeditate, i.e.
directly
cultivate pure mind, but on a much more extensive and intensive basis
than
their superhuman predecessors of the Centrist civilization; indeed so
extensively and intensively that the corresponding phases of that
ultimate
civilization would seem only moderately transcendental by comparison,
and
certainly at a further evolutionary remove from definitive Heaven! Of course, I have gone into all this in
earlier writings (not to mention in other parts of this book), so I
will not
burden the reader with a detailed résumé
of what has already been
discussed thoroughly and comprehensively elsewhere.
But it was necessary for me to re-outline the
path to Heaven in order to leave him in no doubt as to the evolutionary
implications of superfaith, which
transcends
Christian faith on a largely transcendental basis, placing due emphasis
on the
necessity of engineering post-human life forms out of human life, if
the
ultimate Heaven ... of pure spirit ... is to be attained.
Such an ultimate Heaven would, I believe,
emerge out of the supra-being new-brain collectivizations
at the climatic point of millennial evolution, leading, in due course,
to a
process of convergence and expansion of spiritual globes in the
post-Millennial
Beyond towards a unitary goal of heavenly evolution in a definitive
spiritual
globe, the end-product, as it were, of all convergences - what I have
elsewhere
termed the universal globe of pure spirit.
202. So the path to Heaven leads via the
transcendental 'men', or superhuman/supra-human post-humanist life
forms of the
next civilization, to the superbeing/supra-being
post-human
life
forms of the ensuing Millennium, the second of which should
achieve transcendence and consequently evolve, through hypermeditation,
into the pure spirit (electron-electron attractions) of ultimate
salvation. This is what, following in
the hallowed footsteps of Nietzsche and Teilhard
de Chardin, I believe, and this is what
induces me to regard
myself as effectively a Second Coming (which assuredly has nothing to
do with
the literal return of Christ but, on the contrary, signifies a
different and
more extreme teacher capable of becoming acceptable, sooner or later,
to
peoples the world over, not least of all to those of non-Christian
descent). After all, there are two life
forms, or stages of organic life, preceding man, i.e. trees and apes
or, more
generally, plants and animals, so why shouldn't there be two life
forms, or
stages of organic life, succeeding him, even if they depend upon human
volition? This contention seems
perfectly logical to me, and I trust it will seem just as logical and,
more
importantly, credible to others as well.
For superfaith has to be grounded
in
super-reason, must have rational foundations, if it is to accord with
evolutionary requirement and relate to man's fate and destiny in the
world in a
logical, sensible, and practical way. I
am not interested in sci-fi or fictional chimeras but only in supertruth. And
that
is why I created Social Transcendentalism, potentially the ideology, as
I see
it, of 'Kingdom Come', which embodies supertruth
and
must further it wherever possible.
203. One thing that slightly puzzles me is that if
all men are descended from apes, as suggested by the Darwinian
hypothesis, why
are some races inherently idealistic, some inherently realistic, and
others
inherently materialistic - distinctions roughly corresponding to black,
white,
and yellow, or negroid, caucasoid,
and mongoloid racial configurations? Of
course, I have no time for Bible-inspired theories which imply that man
was
ready-made, as it were, by 'the Creator' and thus existed in his
present
physical state from the very beginning.
Neither do I attach much importance to theories which hint of
his
extra-terrestrial origins on some far-off planet in the Galaxy or even
Universe, where, presumably, he grew to full stature before colonizing
the
earth! The Darwinian concept of gradual
evolution from some lower life form is doubtless the most credible
explanation
of human life, although it doesn't, unfortunately, explain the reason
for the
basic tripartite racial distinctions, nor their apparent ideological
correlations, between men. Could it be,
I wonder, that while some men - namely whites - are descended from
apes, other
men - namely blacks - are descended from some bird-like creature, while
yet
other men - namely yellows - are descended from some fish-like creature? A strange and worrying suggestion! But not as implausible as it may at first
appear, particularly in light of the basic primal distinctions between
worldly
realism, divine idealism, and diabolic materialism which would seem to
correspond, on a racial plane, to caucasoid,
negroid, and mongoloid integrities
respectively.
204. One could also argue from such a tripartite
hypothesis concerning the origin of species in terms of the basic
physiological
distinctions between men of any given race - namely the fat, the
muscular, and
the thin, corresponding, in Sheldonian
terminology,
to the endomorphic, the mesomorphic, and
the ectomorphic, with a contention to the
effect that those in
the first category are descended from some kind of sea creature, those
in the
second category from some kind of land animal (presumably apes), and
those in
the third category from some kind of bird, like, for instance, the
now-extinct
dodo. Certainly the upper class,
aspiring to an idealistic lifestyle, have often dressed in such a way
as to
suggest or mimic birds, not least of all the males, with tails, spats,
bow-ties, frills, etc., and the upper class are generally of an ectomorphic disposition, in contrast to both the
mesomorphic middle class and the
endomorphic lower class,
whose fish-eating habits are no secret to anyone with a knowledge of
fish &
chip shops! In fact, I have often noted
a connection between fat people and fish in such shops which, in my
view, owes
to more than mere coincidence, particularly when the fish-shop
proprietor is
also of a fish-like, or corpulent, disposition.
205. However that may be, there are enough grounds
on a racial, quite apart from a social, basis for questioning whether
all men
are descended from apes, though there would seem to be no reason to
suppose
that all men of a given race share a kindred descent, even if most of
them
arguably do. Were all men descended from
apes, it is probable that the world alone would suffice them and that
only the
world would apply, with no possibility of divine and diabolic extremes
flanking
or threatening it from opposing points-of-view.
I may be wrong, but I am not altogether hostile to the notion
that the
true Irish are descended from some bird-like creature, rather than from
some
ape-like creature more suited, if the truth were known, to the
worldly-minded
British. At least, that would help
explain their inherent bias for God and, from a traditional standpoint,
consequent papal allegiance, in contrast to the monarchic allegiance of
the
stolid British, though especially the English, whose inherent
ideological bias
would seem, if history is anything to judge by, to be more
materialistic than
realistic. Certainly, there are adequate
historical and social grounds for contending that British realism is
rather
more a consequence of the fusion of Celtic and Anglo-Saxon racial
influences
and predilections than an innate quality of the English themselves. At any rate, let us settle for a
materialistic realism on their part and, by contrast, for an idealistic
realism
on the part of the Scotch and the Welsh.
206. What makes the French language culturally
superior to English is its use of and dependence on liaison, or the
linking of
words ending in s, n, t, or x with words beginning in
a vowel, so
that a sort of wavicle continuity is often
established where, in English, there would be only a particle apartness
of
disjunctive words. Obviously, fluency of
speech is a mark of culture in any language.
But when certain words are systematically run-in to, or linked
with,
certain others as a matter of grammatical principle, then the end
result is a
much more wavicle-biased impression which
can only
testify, it seems to me, to cultural superiority established on the
basis of an
inherently spiritual bent. Certainly,
the supra-national language of the electron-wavicle
future ought to owe more to French than to English in terms of
creating,
through liaison between various words, an overall impression of wavicle continuity, as appropriate to a superidealistic
age, above and beyond the idealistic realism of French, and in stark
contrast
to the materialistic realism of English, which is rather more suited to
a
secular age, like the present.
207. But I desire the supersession
of the State by the Centre in the interests of an electron-wavicle
salvation of the People in pure spirit, and I am committed to bringing
this
about, particularly in
208. It is not by mere coincidence that the Middle
Ages, highpoint of Catholic civilization in the West,
were
also
the ages par
excellence of 'natural' plagues like the Bubonic Plague, or
Black Death. For such plagues are
characteristic, it seems to me, of a proton-wavicle
allegiance, being, as it were, complementary to it on negative and
destructive
terms. By contrast, we are entering if
not already in an age of supernatural or artificial plagues, as germane
to an
electron-wavicle bias, and I list among
such
'plagues' the gases from chemical weapons, the gas used for purposes of
exterminating criminals or undesirables, and the spread of radiation
from
nuclear explosions, etc. Such artificial
plagues are no less devastating than (were) the natural plagues of
medieval
times.
209. My view of the police and armed services
vis-à-vis the People is such as to suggest that the former are morally
inferior
to the latter and must forever remain so.
I do not see the 'best elements' of a people in the police or
army, say,
but as the People, who are more spiritually and culturally
self-indulgent, as a rule, and thus 'of the stuff' from which pure
spirit will
eventually emerge. Not that I wish to
mock or underestimate the protectors of the People, who are an
indispensable
ingredient of any civilized society. But
I do believe that the People and their protectors should never be
confounded,
and that standards applicable to the one are, more often than not,
quite
inapplicable to the other. It would not
be my ambition to turn the armed services into saints just because that
seems
to be in order for the People generally.
On the contrary, such services must remain less than holy if for
no
other reason than the adequate protection of the People from the
possibility of
external aggression. They are, in
effect, a necessary evil, and must be respected as such, not be obliged
to
compromise themselves in an unduly transcendental or cultural fashion. Thus if traditional sexual relations were to
continue among the uniformed bodies, composed of both sexes, after
having been
officially condemned as regards the People in general, that would be
perfectly
acceptable, provided they were kept within the ranks and not unduly
publicized
to the detriment of the People's spiritual interests.
In all probability, the children resulting
from such relations would have to be brought up separately from the
People ...
in special nurseries, schools, etc., in preparation for analogous
policing or
military responsibilities in later life.
For it seems more logical and sensible to keep the People and
their
protectors as two separate and independent societies ... than to allow
-
exceptions notwithstanding - for continuous chopping-and-changing
backwards and
forwards between them, after the fashion of an open society, with its everywhichway muddle and more or less
middle-of-the-road
stasis. Either one will be in the
glorified 'sheep pen' of the Social Transcendentalist '
210. Reading periodicals like The
Socialist
Standard, I am often confronted by views to the effect that the
workers - meaning, of course, industrial blue-collar proletariat -
should
directly own the means of production and not be exploited for a wage
which, on
balance, is less than the total market value of the product
manufactured, so
that, instead of the capitalist owner of the factory making a profit
from the
product in the form of surplus value, no profit is made because the
product is
sold at its production value, i.e. according to the amount of time and
work (if
estimable) expended on its construction, and a socialist mode of
exchange is
the consequence - infinitely preferable, in the opinion of its
advocates, to
the profit system, which necessarily favours the capitalist
non-producer at the
expense of his workforce. Such, at any
rate, is the general outline of a view I have encountered quite
regularly in
the course of perusing radical socialist essays, and although there are
sometimes variations on it, the view rarely if ever changes. Profit is wrong, equal distribution of wealth
alone right; though, presumably, this implies the furtherance of
collective
profit where formerly there had been only individual profit - a
presumption
which appears hard to substantiate on a non-profit making basis! However that may be, the authors of such
'hard-line' socialist views invariably fail to take into account a
number of
complementary or subordinate expenses which accrue to the maintenance
of
industrial, not to say commercial, premises, and which, without surplus
capital
deriving from the profit margin, would fail to be met, to the lasting
detriment
of the premises concerned, and therefore to the ultimate detriment of
the
company, which would surely have to close.
211. But to what expenses am I alluding?
Why, to such obligatory expenses as accrue to
the maintenance of adequate lighting, heating, and ventilating, without
which
the workforce would be unable to function, particularly in winter, when
heating
and lighting are particularly necessary.
But there are of course many other expenses which are no less
obligatory, like the maintenance of telephone facilities; of canteen or
coffee
facilities; of adequate water facilities, both hot and cold, which
presuppose
water rates and further heating costs; of adequate toilet facilities,
including
toilet paper, soap, and towels; of adequate cleaning facilities, which
may
entail the employment - at further cost - of professional cleaners to hoover, polish and/or mop the floors; of
industrial
overalls, and so on - a veritable host of relatively petty expenses
which,
taken together, add up to a quite formidable yearly outlay of capital,
even
when company taxes have been excluded from the overall reckoning. Yet even this is only a fraction of the total
expenses over and above the wages paid to employees; for one must also
account
for purchasing costs of raw materials and/or component parts from other
factories, as well as for the maintenance of industrial plant and the
replacement, where necessary, of outmoded or inadequate (I say nothing
of
damaged) plant, whether under pressure of excessive costs or to meet
the
demands of new technologies or for some other, no less cogent reason. And then, not least of all, there is the
expense involved in designing a product - be it a new car, a cassette
player,
hi-fi system, portable television, stereo headphones, or what have you
- which
may well take the form of a company commission or involve the taking
out of a
patent to secure exclusive rights of manufacture for any given product. For while the workers may manufacture the
product, in whole or in part, the original design and concept comes
from
elsewhere, either directly from the industrialist personally or
indirectly,
through a professional inventor/designer, and the eventual success of
the
product will depend, to a large degree, on its inherent excellence,
whether in
terms of performance, appearance, social and/or cultural value,
ideological
significance, futuristic appeal, safety, or whatever.
All that derives, in large measure, from the
inventor/designer himself rather than from the workers, who merely
carry out
the instructions of manufacture specified in the design and would not
themselves
be capable of designing anything, let alone inventing a new product! As executors of the original plan, they
function as tools in the assemblage process, and the end-result, while
deriving
from their labour, owes its conceptual if not actual origins to the
inventor/designer, without whom there would be no work at all. But, of course, getting the finished product
onto the market and into the shops, salerooms, etc., costs money, not
least of
all in terms of advertising, and if these costs are to be met, there
must be a
prior fund of money deriving from such profits as the company had
previously
made from other or similar products. So
I cannot see that there is anything wrong, morally or socially, with
making a
profit from one's products, particularly in light of the many expenses
which
have to be met in the interests of survival.
Without profit there would be no possibility of expansion, of
opening
new and better factories or of improving the existing ones, and without
profit
there would be few if any jobs.
212. Who, then, is the real enemy of the worker -
those who employ him at a set wage to assist in the manufacture of a
product
whose market value is above the production costs and will return
profits, in
the form of surplus value, to the company, or those who insist upon
unrealistic
schemes for bettering his lot which, if put into practice, would lead
to
industrial suicide and chaos? Capitalism
may not be the best or ultimate economic system, but the sort of
socialism advocated
in The
Socialist
Standard and other such Marxist periodicals is no
alternative. The only alternatives for
the future, as I see it, are State Socialism (regarded by Marxist
socialists
are state capitalism - a sort of Newtonian redundancy in an age of Einsteinian gloss) or my own Social Centrism,
whereby the
Centre, in the event of democratically superseding the republican
state, would
take upon itself the trusteeship of the means of production for the
People, in
order that they may be absolved from economic responsibility and be
rendered all
the more spiritually credible in the interests of the continuous
development of
their religious sovereignty, as germane to Centrist guidance. Doubtless a degree of the profits which
accrue to the sale of products over and above their production value
would
return, via individual companies, to the Centre, where it would be used
to the
best advantage of the People, both in terms of their material and, more
importantly, spiritual wellbeing, i.e. with regard to the building of
transcendent centres, training of Centrists, development of correlative
Social
Transcendentalist culture, etc. All
employers would effectively become employees of the Centre, just as
employers
in Communist societies are state employees, since the People own the
means of
production through the State and no one person is therefore entitled to
individual private ownership, which, in a free-electron society, would
be a
proton and/or neutron anachronism, depending on the type of ownership
in
question, that is to say, whether of land or of industrial and/or
commercial
property, natural or artificial. Only
collective ownership on either level can apply in a Communist society,
where
the People are politically sovereign and accordingly free from proton
and/or
neutron constraints. But in a society,
on the contrary, where the People were religiously sovereign, then no
such
collective ownership - even if indirect, i.e. through the State -
should apply,
the Centre taking the burden of trusteeship of both land and
industrial/commercial property upon itself in the interests of the
People's
spiritual freedom from materialistic responsibility - a step above and
beyond
Communism which accords with an electron-wavicle
bias
in the People.
213. In such a superdivine society there can be no ownership,
whether
private or public, of either land or property, and the Centre, far from
owning
anything, would simply undertake to protect and supervise the adequate
maintenance of both natural and artificial modes of production in the
People's
interests. Everything should be
accountable to the Centre, and the Centre would have a hand in
everything,
having drawn both agriculture and industry up towards itself with a
view to
regulating supply and demand from the Centre, of keeping a careful
watch on
company or farming statistics, accounts, costs, etc., in order to cream
off
such profits as were deemed over and above the survival level required
for that
company's or farm's maintenance and re-distribute capital according to
public
need. Certainly, large profits made by
any given company would be creamed off by the Centre in the People's
interests. For a situation whereby
various companies were becoming too wealthy and disposed, in
consequence, to
the creation of private millionaires ... could not be tolerated within
a Social
Transcendentalist Centre (any more than it is in a Transcendental
Socialist
State), where the concept of private wealth would be anathema, since
bespeaking
a proton or neutron status beneath the pale of free-electron criteria. The Centre alone would account for surplus
capital, as defined above, which would be redistributed according to
public
need. There would be no
millionaires. Everyone would work
through and for the Centre, receiving according to his deserts, but
always on a
basis which sought to minimize wage differentials as much as possible,
establishing, in due process, a more uniform society, though not,
however, one
which sought to deny the immutable distinctions between leaders,
protectors,
and masses. On the contrary, a social
hierarchy would still exist, but it would be on the People's electron
level and
therefore quite distinct from across-the-board, open-society atomic
hierarchies which, with aristocratic, bourgeois, and proletarian
distinctions,
are rather more classful than classless.
214. Interesting how some authors predominantly use
'that' as a relative pronoun whilst others use 'which' and still others
both,
according to the demands, or what they perceive as such, of the
literary
occasion. As I see it, the predominant
use of 'which' signifies a right-wing and upper-class bias, whereas use
of
'that', as in 'The dog that went for a walk', signifies a left-wing and
lower-class bias, while the compromise position in between suggests a
middle-class and, hence, middle-ground bias.
In other words grammatical idealism,
materialism, and
realism respectively. But what is
it, you may well wonder, that lends 'that' a left-wing bias and 'which'
a
right-wing one? Well, the only credible
answer, to my mind, is that 'that' is sharp and particle-suggesting,
whereas
'which' is soft and wavicle suggesting -
the very
dichotomy between materialism and idealism which is at the heart of the
antithetical political struggles of the age.
Of course, there are other and more pragmatic considerations to
bear in
mind when selecting a relative pronoun, not least of all the fact that
'which'
can be less ambiguous, since not also used as a demonstrative pronoun. Additionally, one may feel that too many 'thats', used as both relative and demonstrative
pronouns as
well as a conjunction, spoil the prose no less than too many cooks the
broth,
and that it is therefore better from both technical and aesthetic
points-of-view to relieve 'that' of the duty of relative pronoun and to
systematically concentrate on 'which' instead, thereby establishing a
kind of
balance between the two words which makes for a more interesting, not
to say
logical, result; though such a 'balanced' prose will of course always
be open
to allegations of bourgeois relativity and atomic compromise from those
of a
more absolutist persuasion, who limit 'which' to a subordinate pronoun
status
used only very occasionally, as in 'We did not like the dinner, which
was a
pity since we were hungry', in deference to a more conventional prose
technique. Certainly, the Americans
generally prefer 'that' to 'which' in their use of relative pronouns,
whereas
educated British writing tends to reflect the opposite choice - in
testimony, I
dare say, to a more inherently relativistic bent. Similarly,
the
distinction between 'z' and
's' spellings in words like 'civilization/civilisation' and
'realization/realisation' tends to an American/British dichotomy with,
so I
would argue, left- and right-wing implications respectively. The letter 'z' is rather sharp and therefore
particle-suggesting, whereas 's' is smooth
and
accordingly of a wavicle connotation. One doesn't employ both alternatives in one's
writings or within the same piece, as a rule, but sticks to one or the
other
according to one's ideological, class, or national predilection. The employment of 'z' spellings with a more
or less systematic use of 'that' as relative pronoun would suggest a
very
left-wing grammatical bias, the employment of 's' spellings with a
systematic
use of 'which' in the same context would suggest, by contrast, a very
right-wing grammatical bias. On the
other hand, a compromise between either 'z' spellings and 'which' or 's' spellings and 'that' would suggest a
middle-ground
and possibly Liberal grammatical integrity, though obviously with a
different
bias and emphasis in each case. The
Irish philosopher Desmond Clarke favours, in Church
and
State a
paradoxical employment of 'z' spellings together with a systematic use
of
'which', as though reflecting a State/Church dichotomy, and is himself
of
Liberal political persuasion. Flanking
him on the grammatical left one might cite the 'z'/'that' integrity of
the
Irish-American author Thomas Gallagher in Paddy's Lament - a
brilliantly
harrowing account of the 1846-47 potato famine in Ireland, whilst on
the
grammatical right one might cite the 's'/'which'
integrity
of
the British novelist Lawrence Durrell
in
Quinx, as, indeed, The Avignon
Quintet as a whole.
215. To extend awareness
not for its own sake but as awareness of the best possible feelings,
the most
noble sentiments, the highest beatitude.
To escape the neutron neutrality of
purgatorial
everyday consciousness in the direction of heavenly bliss. The path of divine evolution for mankind
leading from the alpha of essential sensations to the omega of
essential
feelings via the Christian compromise of essential emotions; from the
subconscious to the superconscious via the
conscious
mind. The path of
diabolic evolution for mankind leading from the alpha of apparent
sensations to
the omega of apparent feelings via the Liberal compromise of apparent
emotions;
from the old brain to the new brain via the mid-brain. In the divine case, from
pleasure to joy via love. In the diabolic case, from pain to sadness via hate. Idealism verses materialism in ascending
evolutionary stages, until such time as sadness is eclipsed by
happiness and,
following the unequivocal triumph of the Divine,
bliss
reigns
supreme. And
the body - akin to the world? The
body, with its apparent and essential sensations in the flesh, its
apparent and
essential emotions in the heart, will eventually be discarded as
mankind
outgrow all alpha-stemming loyalties and approach the post-human era of
the Superbeings, or brain collectivizations
artificially supported and no less artificially sustained.
216. Interesting how Christ, as conceived by
Protestants, is on a level with the body rather than the conscious
mind, an abraxas-like dualistic figure
torn between apparent and
essential emotions, hate and love, in fidelity to what Yeats would have
termed
a 'primary', or cohesive, view of life, a view running contrary to the
'antithetical' one of those who, like Catholics (and Irish Catholics
not least
of all) prefer a God/Devil dichotomy between Christ and Satan,
conceiving of
the former as 'good' and the latter as 'evil', idealism and materialism
in
constant polarity rather than eclipsed by a realistic compromise, in
the body,
between the two. Yet such realism is
precisely what detracts from the divinity of the Protestant Christ,
since true
divinity presupposes a wavicle idealism of
the Good
conceived as Love and Beatitude, not a realistic compromise on the
bodily plane
between conflicting emotions! Such a
compromise makes for a humanistic view of Christ, of Christ as man or
inspired
teacher, and from there to the denial of all divinity in an outright
humanism
... is but a short step on the downhill path to atheistic materialism. No wonder that so many people of Protestant
descent find it hard, if not impossible, to believe in the divinity of
Christ! For their Christ was never
divine to begin with but, rather, a worldly compromise between the
transcendent
Christ of the Catholics and His Satanic antagonist, and consequently it
is
inconceivable that they should have an idealistic perspective on Christ
or, for
that matter, be anticipating his imminent return in the form of the
Second
Coming - a notion which is only credible (though not necessarily on
literal
terms) if you subscribe to or are traditionally connected with a
religion that
emphasizes the divinity of Christ in a transcendent idealism of
resurrected
spirit. Then anyone who approximates to
a radically idealistic point-of-view and wishes to further a
transcendental
aspiration through the establishment of a society in which the People
are
religiously sovereign, and accordingly entitled to cultivate their
spirit
through essential means, would be recognizable as equivalent to the
Second
Coming - a divinely-inspired figure dedicated to the furtherance of
spiritual
evolution on terms which leave no room for alpha-stemming or atomic
attachments
and are therefore diametrically opposed
to
them. Such an idealistic leader would
not be literally Christ (for Christianity or Biblical accounts of
miracles,
etc., should be interpreted on the plane of metaphor where an
idealistic, and
hence 'true', approach to religion is concerned, not be vulgarized by
attempted
reduction to literal facts which, in their crass realism, only serve to
render
one's beliefs absurd), but more approximate, in his ideological
uniqueness, to
the Jewish concept of a True World (global) Messiah, someone who, in
upholding
an idealistic extremism, would be ideologically acceptable to peoples
of
non-Christian belief or terminology, given their separate and no-less
viable religious
traditions.
217. Anyone who proclaimed himself 'the Christ'
would be a laughing-stock not only to many Christians or, rather,
so-called
Christians (who are not so foolish as to believe that Christ literally
rose
from the dead and has been existing, so to speak, in suspended
spiritual
animation somewhere in space these past 2,000 years, waiting for an
opportunity
to rematerialize on earth), but, no less significantly, to most if not
all
Hindus, Buddhists, Judaists, Mohammedans, Zoroastrians, Shintoists,
etc., who are not awaiting the return of Christ and would categorically
reject
any attempt on the part of someone calling himself 'the Christ' to
convert them
to Christianity or, at any rate, seek to impose literally Second-Coming
allegiance upon them. No, a True World
Religion, which would embrace peoples of virtually all religious
traditions and
thus be truly global, necessarily demands a True World Messiah, not one
of the
old messiahs come back from the dead or, more correctly from the
theological viewpoint,
'Eternal Life in Heaven' ... to overthrow the other so-called world
religions
in the name of his own. On the contrary,
this new messiah brings with him, from his messiah-forming 'higher
environment'
... of the big city, a new religion, and while he may have to bend,
ideologically speaking, in the direction of the Second Coming for
peoples of
Catholic descent, he will not make the mistake of literally identifying
himself
with Christ and thereby detracting from his own unique ideological
standing in
Social Transcendentalist Centrism.
218. Those who, like Bible-punching fundamentalists,
take Biblical accounts of miracles or messianic happenings at
face-value,
debase religion from the plane of metaphorical idealism to that of
literal
realism, transforming religious faith into rational belief in events
which, by
their inherently miraculous nature, are incapable of rational
verification and
thus render such belief absurd. Only a
fool would believe that Christ literally rose from the dead and
ascended into
Heaven. Regarded as a metaphor for human
or, at any rate, evolutionary possibility, the 'Resurrection of Christ'
becomes
a pointer in the direction of spiritual destiny, a testimony to the
fact that
there is more to human life than the flesh and its inevitable decay,
that the
spirit can survive bodily death, providing it has been cultivated to a
degree
compatible with the Divine. As Christ
was a metaphor for the Divine, so his spiritual ascension testifies to
such a
survival. But regarded literally? Of course not! No
man can survive bodily death and become
pure spirit, least of all by ascending from the grave or, in Christ's
case, the
tomb! As I have attempted to demonstrate
elsewhere in my writings, the literal attainment of spirit to the
heavenly
Beyond (of the transcendent Holy Ghost) would require much evolutionary
progress beyond man, not just in terms of the Superbeing
brain collectivizations but, following
them, the
supra-being new-brain collectivizations
... in the
second stage, so to speak, of millennial evolution, which is compatible
with hypermeditation carried-on, over a
protracted period of
time, within the transcendent context of space centres - special
centres in
space where hypermeditation would proceed
more
intensively than could ever be the case on earth, where there is always
so much
gravity to contend with. Indeed, hypermeditation would proceed
so
intensively there ... that transcendence, or the attainment of pure
spirit to
beatitude, would be the inevitable consequence, bringing evolution to
completion in the divine bliss of electron-electron attractions, in
complete
contrast to the proton-proton reactions of solar energy.
Well, this is a new faith, albeit one
founded, so I believe, in rational considerations and projections.
219. Pure spirit equals consciousness of bliss,
awareness of the most pure feelings, feelings so inherently pure that
there can
be no alternative consciousness; consciousness becoming One with the
Divine,
consciousness in the Divine - divine consciousness of superconscious bliss in heavenly perfection. Yet there is another kind of spirit set apart
from this, in human life, and it can be termed impure spirit, or
consciousness
of the most impure feelings, feelings so intensely impure that there
can be no
alternative consciousness; consciousness being One with the Diabolic,
consciousness of
the
Diabolic
- diabolic
consciousness in new-brain agony of hellish imperfection.
Good and Evil, God and Devil on the
antithetical levels of mind and brain, in an ascending evolutionary
order of
sensations, emotions, and feelings, corresponding to the
subconscious/old
brain, the conscious/mid-brain, and the superconscious/new
brain,
with
pleasure/pain, love/hate, and happiness/sadness distinctions
respectively - Father, Son, and Holy Spirit on the wavicle
side of the psyche, with their diabolic correlates on the opposite, or
particle, side. For an omega age, in
which free-electron criteria take precedence over atomic compromises,
it is
neither pleasure and pain nor love and hate, but happiness and sadness
which
are the chief spiritual issues at stake, and whether one is happy or
sad will
depend, to some extent, upon the type of society in which one lives and
one's
ideological bent in relation to it. A
natural-born Communist would not be the most happy of people anyway,
but he
would be even sadder if obliged to live in a Social Transcendentalist
society. Conversely, whilst a bona
fide
Fascist might not be the saddest of people, he would be less than happy
living
in a Transcendental Socialist society.
Needless to say, neither type of person would be particularly
happy
living in an open society, where too many contending allegiances and
ideals
would exist in competition with happiness and sadness, not least of all
on the
worldly plane of the body, which has its own ratio of positive and
negative
sensations, positive and negative emotions, and even, in a certain
limited
sense, positive and negative feelings, all or some of which may be of
paramount
concern to inherently worldly types, who fight shy of intellectual and
spiritual commitments in their overriding devotion to physical ones. Now even thoughts about sensations, emotions,
and feelings, whether of the body or the head, are a kind of worldly
or, more
accurately, lunar irrelevance, a reflection on other terms of innate
experience, a seemingly neutral or impartial observer and commentator
that may
take a balanced view of psycho-physical dualism or, alternatively, come
down in
favour of one side or the other, depending on which pole tends to
predominate
in any given individual, whether on the psychical or physical levels.
220. Fundamentally considered, man is but a
microcosmic reflection of the Galaxy, containing within his
psycho-physical
totality equivalents of the central star of the Galaxy, the sun, the
moon, and
the earth itself, and all these cosmically-derived components play some
part in
his overall integrity as a human being, even if, in the process of
evolving
towards Holy Spirit, he tends to outgrow most of them and to forge new,
higher
attributes commensurate with his more advanced psycho-physical
development. Thought, too, must
eventually be abandoned as he steers a course towards the heavenly Beyond ... of the most pure feelings, feelings
that require
no verbal commentary, being their own transcendent witness and
justification. Yet before the horizon of
blissful eternity is glimpsed and becomes a permanent norm, the superevil of sadness must be overcome by the supergood of happiness, both personally and on a
social or
universal basis, and all psychic dualism and its ideological
correlations duly
be eclipsed by the perfection of the blissful absolute which is alone
commensurate with Holy Spirit. This
absolute is not only above all negative or apparent feelings, but (is)
above
all consciousness as well, since consciousness derives from the fusion,
or
juxtaposition, of the Devil and God in the psyche, being a worldly
compromise
between the two, and once this compromise is transcended in the Divine,
so
consciousness becomes transcendental and is eclipsed by the bliss of
the
highest feeling, which is pure spirit.
221. As evolution proceeds from a proton base in
pure soul to an electron culmination in pure spirit via an atomic
compromise in
worldly materialism, we may alternatively speak of the pleasure/pain
dichotomy
on the subconscious/old-brain level of the psyche as corresponding to
good soul
and to evil soul respectively, with the happiness/sadness dichotomy on
the superconscious/new-brain level of the
psyche corresponding
to good spirit and to evil spirit, and, in between, the love/hate
dichotomy on
the conscious/mid-brain level of the psyche corresponding to a
combination of
good soul and good spirit on the one hand and ... of evil soul and evil
spirit
on the other, which we may also describe as good materialism and evil
materialism, regarding 'materialism' in a worldly and therefore
realistic
light. Hence the three levels of psyche
correspond to the Father, the Son, and the Holy Ghost on the wavicle side, and to Satan, the Anti-Father
(Luther, Henry
VIII, Cromwell?), and the Anti-Christ (Marx, Lenin, Stalin?) on the
particle
side. Soul, like spirit, can be good or
evil, deriving from the central star of the Galaxy or, alternatively,
from the
sun, on the level of mind or brain, but all soul, even when part of an
atomic
compromise, should be outgrown in the name of spirit and, needless to
say, of
holy spirit in preference to unholy spirit.
Naturally, this view of the psyche and its polar antagonists
corresponds, in Yeatsian terminology, to
an
'antithetical' rather than to a 'primary' intellectual position, in
which a
clear distinction is drawn between each side as well as level of the
psyche, in
preference to any cohesive materialism of a worldly compromise. Even a consciousness which, like that of the
Protestant idealists (Puritans), stands as a compromise between good
soul and
good spirit ... is of the cohesive or materialistic variety, albeit on
somewhat
higher terms than the consciousness which experiences both good and
evil soul
plus good and evil spirit in a quintessentially worldly atomic fusion
of
Protestant realism, not to mention its bodily counterpart lower down. If the Society of Friends belongs in the
higher materialistic category, then the majority of Protestant
denominations
appertain to the lower materialistic category of a truly realistic
compromise,
suitable to the world but not particularly close to divine truth.
222. Yet if Roman Catholicism upheld, in its
antithetical constitution, a closer approximation, in the Father, to subdivine truth, and sects like the Society of
Friends
upheld a closer approximation, in Christ, to divine truth, then it
remains for
Social Transcendentalism to uphold a closer approximation, in the Holy
Ghost,
to superdivine truth - the supertruth
of Messianic Revelations. Here, in
accordance with free-electron criteria, we are concerned with the Third
and
highest part of the Trinity ... of divine levels of God, and we are
concerned
with aspiring towards that superideal
condition
through the furtherance of superconscious
bliss
achieved, with the aid of contemplation and meditation, here on earth
as a
matter of evolutionary necessity. Once
the world has been overcome, Heaven is not in the Beyond but the Beyond
in the
world and bliss is now, not something to be deferred until bodily death. For there is no Heaven for man that is not of
man's making!
223. Consciousness is of the world, being a
consequence of the fusion between protons and electrons in the brain, a
sort of
spiritual flame perpetually burning on the atomic materialism of the
brain. It treads a middle-ground path
between good soul and good spirit on the wavicle
side
of the psyche, and between evil soul and evil spirit on its particle
side,
preponderating over both. When one is
conscious one isn't necessarily conscious of sensations, emotions, or
feelings. Consciousness of consciousness
or consciousness of external phenomena tends to be the psychic norm. The Diabolic and the Divine only enter into
this consciousness intermittently, when called upon or permitted entry. Left to itself, my consciousness is biased
towards good spirit, but this doesn't mean to say that everyone's is. On the contrary, there are types of
consciousness which are biased towards evil spirit and even some that
are
biased towards soul of one kind or another, distinctions to a large
extent
dependent upon hereditary factors, racial configurations, temperament,
character, experiences, environment, class, and so on.
In this respect, men are not equal, for
consciousness differs in degree and kind from person to person, making
for both
dissimilar views of the world and dissimilar situations and/or
occupations in
it. Were all men equal, there would be
no frictions or disparities between them, and humanity would be at
peace with
itself.
224. But even in their subconscious and superconscious minds men differ from one
another, though
these two minds are closer to the alpha and Omega Absolutes
respectively, and
therefore are more perceptual than conceptual.
Some men experience pleasant dreams with warm sensations as a
norm,
others tend to experience more of the opposite kind, while yet others
follow a
straight or zigzagging path between the two extremes, doubtless
according to
whether they are of the 'primary' or 'antithetical' varieties of
humanity. At the other end of the psyche,
it is a
well-known fact that not all those who take or have taken LSD
invariably
experience pleasant trips. Some have bad
trips, whilst others, probably more numerous, experience something that
is
neither particularly good nor bad but somewhere in between the two ...
in a
sort of no-man's-land of psychic neutrality, doubtless on account of
their own
habitual psychic neutrality between daydreams on the one hand and
thoughts on the
other, which correspond, so I contend, to stellar and lunar
equivalents,
respectively, within the 'cosmic totality' of the natural psyche. Those who are largely of
pure consciousness, and therefore most worldly, will experience neither
any
great hardship nor any great pleasure in their dreams or trips. Those, on the other hand, who tend in their
consciousness either towards daydreams above or thoughts below are more
likely
to experience equivalent levels of psychic reality in their dreams or
trips - the
former having pleasant dreams and good trips, the latter unpleasant
dreams and
bad trips, a sort of wavicle/particle
dichotomy of
God- and Devil-tending biases respectively, with right- and left-wing
political
implications in each case. Daydreaming
or fantasizing is an idealistic psychic predilection, thinking or
reasoning ...
a materialistic psychic predilection; the one tending up, as a rule,
towards
good soul and/or good spirit; the other tending down, as a rule,
towards evil
soul and/or evil spirit. Again, there
are two types of realist in relation to these psychic poles: the
'primary'
realist who steers a middle course in neutral consciousness between
them, and,
by contrast, the 'antithetical' realist who alternates between them,
now
dreamy, now thoughtful, never one or the other for very long, and,
consequently, more Catholic than Protestant, more Celtic, I dare say,
than
Anglo-Saxon, but still a worldly type nevertheless!
225. Just as there is an unconscious beneath the
subconscious
which, in its dreamless sensuality, is closer to the alpha of
evolution, so
there is a supraconscious above the superconscious which, in its tripless
spirituality, is closer to the omega of evolution.
If the former is experienced in heavy sleep
or as a consequence of one's having been anaesthetized or - perish the
thought!
- knocked out, the latter is experienced in the hyperawakefulness
of transcendental meditation. If the one
is fundamentally pre-civilized, the other is post-civilized.
226. Consciousness of consciousness or
consciousness-for-consciousness'-sake is a religion of the world. We have consciousness to help us get about
the world, not for any specifically religious reason.
We also have consciousness in our bodies,
though to a much lesser extent than in our brains where, as mind, it
generally
overrides physical consciousness, whether of sensations, emotions, or
feelings. Only in consciousness of the
highest, or mental, feelings do we approach the Holy Spirit; though
consciousness of the highest emotions or, alternatively, highest
sensations
will place us on the planes of Christ and the Father respectively -
planes
which would be an obstacle to true spiritual enlightenment if indulged
in too
frequently or intensely.
227. The antithetical equivalents of 'nobs'
and
'plebs' are 'freaks' and 'straights': an electron
equivalent to proton precedent.
Generally, 'freaks' are of the Holy Ghost whereas 'straights'
are of the
world; but there are also 'fallen freaks', or punks, who are of the
Antichrist
and his materialist legions. Doubtless
there were (and probably still are) 'fallen nobs',
or
rebels,
who were of the Devil and his barbarous hordes.
228. The age of the wind-up
clock, with its hands and numerals, is coming to an end, along with the
civilization that gave birth to it. The
new age calls for digital clocks and watches, in accordance with an
absolutist
predilection for numerals. If sundials,
with their lone 'arm', appertained to the alpha age, then digital
clocks and
watches most assuredly appertain to the omega age, and no
apparent/essential
compromise between the two, suggestive of an atomic integrity, is
permissible,
whether in terms of clock or watch. Even
the customary tick-tock, tick-tock
of wind-ups suggests and confirms an atomic dualism, as though between
church
and state, particles and wavicles. But, of course, wind-ups will continue to be
manufactured and bought so long as the atomic societies of contemporary
Western
civilization continue to exist. They are
still 'establishment' time-pieces, whereas digitals of one kind or
another are
comparatively proletarian and therefore, like all such phenomena,
relative to
an unofficial vanguard.
229. Categories of white-collar workers: clerks,
secretaries, petty civil-servants, typists, shop assistants,
publishers'
readers, postmen, low-ranking teachers - in short, a whole variety of
contexts
involving millions of people who, particularly in the big cities, tend
to
preponderate over blue-collar workers (not that colour of collar or
indeed the
use of a button-up shirt necessarily figures in an age transitional
between
atomic and free-electron criteria).
Unlike a Marxist, I don't automatically limit myself to the
lowest
strata of the People, conceived in a variety of blue-collar, and
therefore
manual, contexts. On the contrary, I
focus first and foremost on the highest strata of the People, conceived
in a
variety of white-collar, and therefore intellectual, contexts, and
subordinate
all other contexts to them. This is what
makes me a Social Transcendentalist rather than a Socialist, and
consequently
anti-Marxist. I was myself a clerk for
several years, and it is inconceivable that I could identify with or
have a
bias towards blue-collar workers, whose materialism, derived in part
from the
manual nature of their labour, is at loggerheads with my own idealism,
the
fruit of much intellectual activity. In
a
230. Traditions ought more to be respected as a
pointer towards the future than as a landmark of the past.
Thus one sort of idealism will lead to
another, one sort of materialism to another, and so on.
231. The open-society tripartite class distinctions
between upper, middle, and lower classes suggest, at first appearance,
a
vertical hierarchy between idealism, realism, and materialism on a
uniform
atomic level. But this is not actually
the case, since the upper class, or aristocracy, are generally biased
towards
protons, the middle class, or bourgeoisie, generally biased towards
neutrons,
and the lower class, or proletariat, generally biased towards
electrons, so
that class distinctions on a traditional tripartite basis are rather
more horizontal
than vertical ... with the past, the present, and the future juxtaposed
in
open-society toleration. From a
proletarian standpoint, which is closer to the Holy Ghost than to the
Father,
the only class that could in some (albeit limited) sense be described
as
'upper' in relation to the People, i.e. as vertically above them, would
be
People's leaders, or commissars, within the electron-particle context
of a
People's state. Similarly from a
middle-class standpoint, which is closer to Christ than to either of
the divine
extremes, the only class that could in some (albeit limited) sense be
described
as 'upper' in relation to the bourgeoisie, i.e. as vertically above
them, would
be parliamentary representatives, or ministers, within the atomic
context of a
democratic state. For the aristocratic
class, regarded in their traditional proton perspective, are only upper
in
relation to peasants and/or soldiers within the vertical hierarchy of a
feudal
society, and it would be a form of hypocrisy or self-deception of the
most
contemptible sort to suppose that the bourgeoisie, who after all
wrenched
political power from the nobility, genuinely look-up to the
aristocracy, still
more so to imagine that the proletariat, which in some countries have
wrenched
political power from the bourgeoisie, genuinely look-up to the
bourgeois
class. History does not confirm this
supposition, even if, in open-society countries like
232. Yet so, too, does the rudiments of a future
proletarian society exist alongside the established order, and it is
altogether
doubtful that those who are actively committed to this alternative
society
actually look-up to the democratic representatives of the bourgeois
class for
their leadership. On the contrary, they
look to leadership among themselves, which, in the event of their
attaining to
power, would be as different from the bourgeois representatives ... as
these
latter are from the aristocratic rulers of feudal antiquity, but just
as much a
complete class as the nobility. For a
vertical hierarchy must also exist on the People's level of social
evolution,
as between leaders and led, and this no less than on the preceding
feudal and
parliamentary levels. Yet this would
still be classless compared with the class-bound tripartite
open-society distinctions
between proton aristocracy, neutron bourgeoisie, and electron
proletariat. Classless to the extent that
everyone exists
on an electron level, artificially and without wealth, be they leaders,
police,
or led; the political antithesis to the no-less, from this vertical
standpoint,
classless societies of feudal antiquity between rulers, soldiery, and
ruled,
all of whom existed on the proton level within an alpha-stemming
absolutism. And, no less certainly, most
latter-day People's leaders regard themselves as belonging to a sort of
elite
class in relation to the proletarian masses, with the police assuming a
kind of
middle-ground status in between the two electron extremes.
But if, formerly, the aristocratic elites
ruled and therefore exploited the toiling peasant masses, then the
revolutionary People's elites lead and therefore serve the proletarian
masses,
which is an important distinction! In
this respect, the revolutionary elites are closer to the masses than
(were) the
traditional elites; for society assumes a more homogeneous constitution
the
closer it approximates to the omega absolutism of the Holy Spirit - in
marked
contrast to the heterogeneous distinctions characterizing open
societies.
233. If Western civilization began in an idealistic
absolutism
favouring the aristocracy, there is reason to believe that it has
effectively
ended in a materialistic absolutism favouring the proletariat, having
passed
through a realistic relativity between the bourgeoisie of one shade or
another,
not to mention bourgeoisie and workers, regarding 'workers' as
pertinent to
this relativity rather than independent of it and therefore properly
proletarian. In which case, we could
regard the greater part of, in particular,
234. In contrast to the above, one could cite the
alpha civilizations of pagan antiquity, including the Graeco-Roman,
ancient Chinese, Indian, Persian, Hebrew, Egyptian, Irish, and so on,
as
existing on the pantheistic and Creator-bound level of proton particles. Antithetical to those numerous pagan
civilizations - reflecting the fragmentation of primitive evolution -
we can
project the envisaged transcendental civilization of the Centrist
federation
which, in its electron wavicles, would
signify the
inception and development of a new 'Culture' ... far superior to the
Catholic
'Culture' of medieval Europe, and inevitably opposed to the
continuation of
Western civilization on materialistic terms.
It is this omega civilization, with its superidealism,
which
will
eventually challenge the West for global hegemony, seeking to
replace Socialist materialism with Centrist idealism, in order that the
world
may be brought to an omega culmination in the ultimate 'Culture', a 'Superculture' that should lead, in due course,
to the
post-Human Millennium (of the Superbeings
and
Supra-beings), and thus to the supersession
of all
human limitations in the name of divine transcendence - a process of
spiritual
evolution destined to culminate in the electron-electron attractions of
the
heavenly Beyond. If the alpha
civilizations are best described as Cultural civilizations, then this
omega
civilization could be described as a civilized Culture, beyond and
above all
'Culture/Civilization' dichotomies, and superior to any barbarous
civilization
of a materialistic absolutism.
235. If Western civilization began in idealism,
proceeded to realism, and ended in materialism, then we have a
Catholic,
Protestant/Liberal, and Socialist progression which stretches from subdivine proton wavicles
to superdiabolic electron particles via an
atomic compromise
in worldly realism, a tripartite progression which broadly accords, it
seems to
me, with Latin, Teutonic, and Slavic racial distinctions, as though in
confirmation of an inherent idealism in the first, a realism in the
second, and
a materialism in the third. The original
schism in Christianity between Roman Catholicism in the West and
Eastern
Orthodoxy in the East largely followed a Latin/Slav dichotomy
indicative of a
split between idealism and materialism, salvation and damnation, the
true
Christ of love and the false Christ of hate, hope and despair,
redemption and
judgement, and we may believe that this fundamental split has continued
on a
largely ethnic basis right down to the present day, not only in the
obvious
context of religion but, more significantly from the contemporary
viewpoint, in
the politically extreme contexts of Fascism and Communism, with the Latins traditionally more susceptible to the
former (Italy
being the home of Fascism) and the Slavs mostly living, in one degree
or
another, under the latter. Yet, in
between, the Protestant/Liberal middle ground of Teutonic realism, as
especially applying to Germany, England, Sweden, Holland, Norway,
Denmark, and
the USA, which is quintessentially symptomatic of the world, conceived
from a
theological angle, and thus of capitalist imperialism.
236. Father - Virgin Mary; Christ; Second Coming -
Holy Ghost. Greater subgod
- lesser subgod(dess); God; lesser supergod - greater supergod. Major evil deity - minor
evil deity; atomic deity; minor good deity - major good deity. In contrast to Satan - the
Anti-Father (Henry VIII?); the Anti-Virgin (Cromwell?); the Anti-Christ
(Marx?)
- the Anti-Spirit (Lenin?).
Greater subdevil
- lesser subdevil; Devil; lesser superdevil
- greater superdevil.
Major evil devil - minor
evil devil; atomic devil; minor good devil - major good devil. Better the good devil of superdiabolic
electron particles than the evil god of subdivine
proton wavicles.
But better still the good god of superdivine
electron wavicles.
Here we are alluding to the Holy Ghost and, to a lesser extent,
its
messianic advocate rather than to the Antichrist. We
are
alluding to Social Transcendentalism
at the expense of Transcendental Socialism.
237. Helicopters are to the air what underground
trains are to the land and submarines to the sea: namely, Marxist
materialist
equivalents vis-à-vis realistic and idealistic types of transportation. Certainly they are the lowest form of air
transportation, as well as the most low-flying.
238. Better to nod one's head in rhythm to
contemporary 'funky' music than to tap one's foot; the most idealistic
people
nod their heads, while the least idealistic or, rather, most
materialistic ones
tap their feet and/or shake their heads.
Vertical and horizontal, masculine and
feminine, head
and feet, idealism and materialism.
Combinations of nodding and shaking probably make, provided the
nodding
is preponderant, for a Social Transcendentalist equivalent, whereas -
the
converse possibility not excepted - combinations of shaking (a bogus
theocratic
equivalent?) and tapping make for a Transcendental Socialist equivalent. Only to nod or, alternatively, tap one's foot
and/or stomp would suggest a Fascist/Communist dichotomy of idealistic
and
materialistic extremes respectively, whereas the alternative
combinations
mentioned above make for the more realistic latter-day relativistic
compromises, with idealism preponderant in the one and materialism
predominating in the other - God and Devil on the electron-biased
levels of wavicle superconscious
and
particle new-brain polarity, while superphysical
realism
comes somewhere in-between. For 'freak
dancing', or the shaking of one's entire body to the 'funky' rhythms of
popular
music, is a superworldly alternative to
nodding and
tapping extremes, a supernatural, or absolutist, form of body dancing
with more
moderate ideological implications.
239. Philosophy - literature
- poetry: Father, Son, and Holy Ghost of a Literary Trinity. In a transcendentally closed society, only
poetry would prevail, though it would have to be on the superpoetic
level, and thus beyond any atomic relativity.
240. The further narrative
literature, or literature-proper, evolves within an open-society atomic
context, the more absolute it becomes, whether on the idealistic plane
of a supernovel or, alternatively, on the
materialistic plane of
an antinovel. Essence
and appearance, dialogue and description, speculation and action. Combine these polarities on a relatively
cohesive basis and you are back in the realistic tradition. Alternate between one polarity and another on
a more absolutely antithetical basis and you are extending that
middle-ground
and quintessentially narrative tradition into an extremist age on
super-realistic literary terms - the literary equivalent of Liberal
Democracy.
241. Unlike a petty-bourgeois revolutionary, who
hives off into one extreme or another, a bourgeois revolutionary wishes
to
retain relativity, principally by alternating between one absolutist
extreme
and another, now right/now left, now idealistic/now materialistic,
never either
for very long. The primary, cohesive
realism of the conventional bourgeois is replaced by the antithetical,
oscillatory 'realism' of the radical bourgeois, and the result is
Liberal
Democracy - a superworldly rather than
simply worldly
politics.
242. There are examples of Surrealism in painterly
art which give one the impression that the artist has endeavoured, in
juxtaposing diverse and seemingly unconnected images, to combine a
number of
paintings in one work and thus create a sort of collective or omega
painting. Generally speaking, Surrealism
is to art what Liberal Democracy is to
politics: the extension of
a realistic, representational tradition into quasi-absolutist and
super-realistic juxtapositions suggestive of a schizophrenic
oscillation
between one extreme and another, with no apparent connection between
them. Viewed in the round, Surrealism is
both
representational and abstract at the same time, its peculiar
abstraction
deriving from the uncanny juxtaposition of seemingly unconnected images.
243. To live only for
essences, to become pure in absolute fidelity to transcendental
idealism: the
ultimate literature of superliterary
truths. One character
(the author);
one concern (the development of truth); one voice (the expounding of
truth). A fascistic avant-garde
antithetical to
communistic Socialist Realism, God and Devil on the People's democratic
levels
of superidealism and supermaterialism
either side of superworldly realism (the
popular
novel). Land-speed rocket cars and
racing cars flanking hot-rods. All
contradictions resolved in the chimerical struggle towards unified
knowledge
within an ideologically integrated personality.
244. Men of genius tend to be either 'minds' or
'brains' rather than 'heads' (a combination of the two).
Whether one is a mind or a brain will depend
on whether one has an idealistic or a materialistic commitment to life. Artists and priests tend to be in the first
category, scientists and politicians in the second - wavicle
and particle dichotomies symptomatic of divine and diabolic extremes. The 'great mind' is usually theoretical, the
'great brain' usually practical. Creator
and inventor, enlightener and governor.
245. Film and photography are 'in focus' when in
colour; then they are on a similar level of evolution and may be said
to have
attained to maturity. Music draws into
line with colour film and/or photography when electric and therefore of
a
popular or People's cast. Prior to its
becoming electric, such music is also in its formative stage, short of
a
transcendent maturity and thus pre-pubic, so to speak.
Acoustic or trad
jazz is no more a specifically bourgeois art form because of its
acoustic
nature than black-and-white film or photography is specifically
bourgeois on
that account. Like them, jazz is an
inherently
People's medium of cultural expression, and whilst it may appear to be
going
through a bourgeois phase when acoustic, it is really on a
comparatively
primitive or early level of its inherently proletarian status. Consequently trad jazz isn't only not bourgeois because of
its acoustic
nature; it isn't a fully mature or perfect expression of jazz
but, on
the contrary, a merely formative one.
Jazz only comes into its own and attains to true adulthood on an
electric basis, which is commensurate with modern jazz.
Contemporary forms of acoustic jazz, no
matter how sophisticated, are an expression and extension of trad jazz into the modern, or electronic, age. Yet what applies to jazz applies no less to
film and photography, where colour is the determining factor in the
comparative
status of each supernatural medium, the lack of it (as in
black-and-white film)
simply indicative of a traditional, or 'juvenile', status, equivalent
to
pre-pubic innocence.
246. If the roots of jazz were in the blues - a
more-or-less
realistic music between rhythm and pitch, harmony and melody, vocals
and
instrumentals, then so were the roots of rock which, contrary to jazz,
hived
off into a predominantly rhythmic and therefore materialistic integrity
antithetical to the pitch-oriented improvisational idealism of jazz. Rock is not simply decadent jazz (though
there is a sense in which that may apply); it is a completely
alternative
People's music which indicates a left-wing status commensurate with
proletarian
materialism, neither more nor less contemporary than modern jazz, and
perfectly
capable of achieving its own decadence in punk.
But rock and jazz can draw closer together while retaining their
respective rhythmic and pitch-oriented biases, and in doing so we get
jazz-rock,
or jazzed rock, and rock-jazz, or rocked jazz, which I relate, amongst
other
things, to streamlined motorbikes and to stripped-down scooters
respectively -
those latter-day Transcendental Socialist and Social Transcendentalist
radical
modes of People's private road transportation.
It is almost as though what Jung wrote about men becoming more
feminine
and women more masculine, as they grow older, was borne out, in musical
terms,
by the jazz-rock and rock-jazz compromises mentioned above - ample
testimony to
a wise old age!
247. Video is to film what rock is to jazz: a later
and somewhat more materialistic left-wing form of visual entertainment,
private
rather than public, single instead of double.
And the same may be said of instamatics in relation to
conventional
cameras, the wavicle continuity of
film-rolls negated
in the particle distinctness of each individual print-out, relativity
giving
way to the absolute.
248. If the blues is at the roots of both jazz and
rock, a sort of middle ground in between pitch-oriented and rhythmic
extremes,
then we may account it a relatively Liberal or worldly status, in
contrast to
the fascistic and communistic equivalents ... of the more radical
alternatives. But just as we argued that
acoustic jazz was formative in relation to modern jazz, so it can be
argued of
the blues that it only comes into full maturity on an electric basis,
with superliberal or superworldly
implications, whether it remains strictly true to itself or veers
towards
either jazz or rock, as much contemporary 'superblues'
effectively
does,
going beyond the blues into either jazz-blues or rock-blues
combinations. Yet such hybrid blues
remains more or less a middle-ground form of electric serious music,
like most
forms of electric popular music - soul, pop, and funk not excepted. On the one hand, the serious or heavy
electric music of 'freaks', whether Extreme Right, Centre, or Extreme
Left, and
on the other hand the popular, or light, electric music of 'straights'
(or just
plain folks), whether Centre-Right, Centre, or Centre-Left. The antithetical
equivalents of proton 'nobs' and 'plebs' on
contemporary electronic, or People's, levels.
249. Doubtless neutron, or bourgeois, music is
divisible on a similar tripartite basis into centrist, right-wing, and
left-wing tendencies, and I fancy that while the symphony pertains to
the
centrist tendency, ballet and/or operatic music pertain to the left
wing, while
the concerto, with its pitch-oriented and quasi-improvisational bias,
pertains to the right wing, being, in effect, the bourgeois equivalent
of
jazz. Of course, there is also what
might be described as bourgeois popular music, which takes the form of
light
orchestral works, operettas, songs, certain solo works for piano,
guitar, etc.,
and we need not doubt that 'freaks' also have music to relax to rather
than
'groove to' or get enraptured about - popular forms of rock (soft
rock), jazz
(funk jazz), and blues (rhythm 'n' blues), which are yet distinct from
the run
of popular music, doubtless to the degree that popular bourgeois music
was (and
continues to be) distinct from the folk music of the broad, uneducated
masses
within a bourgeois age or society. The
evolutionary progression from folk music to pop music, by the broad
masses of
the People, is paralleled by the progression from classical music to
contemporary music of the People's elites, or 'freaks', who respond to
electronic criteria on different and usually more sophisticated terms -
some
preferring, in their fascistic idealism, electron-wavicle
pitch, others, in their communistic materialism, electron-particle
rhythm, yet
others, more realistic and possibly ecology-minded, seeking some kind
of
balanced compromise between the two.
250. Hitherto I have written of a distinction
between People's theocratic and democratic levels of ideological and/or
cultural commitment, and whilst, in conjunction with jazz and rock,
blues music
would appear to accord with the former, if on middle-ground and
therefore superworldly terms, it seems
feasible to attribute a
parallel superworldly, or super-realistic,
status to
rock classical in respect of the latter which, stemming from orchestral
and
acoustic traditions, is closer in constitution to classical music
generally,
even on the extremist levels of right-wing avant-gardism and left-wing
socialist realism. Thus rock classical,
deriving its inspiration from classical precedent, would be to those
more
radical forms of People's democratic music what blues is to the more
radical,
or theocratic, forms - namely a superworldly
or, to
borrow Yeatsian terminology, 'primary'
musical form
sandwiched in-between the 'antithetical' extremes of superidealistic
and supermaterialistic musical forms,
with, in all
probability, a radically Liberal Democratic political connotation
vis-à-vis
Nazi and Marxist alternatives.
251. Since I have already drawn ideologically-based
analogical parallels between rock and motorbikes on the one hand and
... jazz
and scooters on the other, it seems feasible to ascribe a trike
parallel to electric blues, bearing in mind its moderate People's
theocratic
status in between superidealistic (jazz)
and supermaterialistic (rock) extremes,
and I fancy that just
as the blues can veer towards either jazz or rock while remaining
distinct from
each, so trikes can be designed on an
idealistic or a
materialistic basis, while yet remaining essentially realistic and
therefore no
less distinct from scooters or motorbikes.
Already, a fantastic new-style enclosed 'trike'
called
the
Micro has come to our attention, which seats a driver and passenger
in tandem and can lean around bends, rather like a motorbike or a
scooter. Such an enclosed 'trike',
with handlebar steering-device, is probably of right-wing tendency on
account
of its compartmental idealism, and consequently closer to a scooter
than to a
motorbike while yet retaining its inherently middle-ground trike-like
status. Trikes
which veer towards motorbikes, like the Ariel 3 from BSA and the later
Stream
three-wheeled moped from Honda, tend to be open-topped or, at any rate,
without
enclosure, and this strikes me as commensurate with materialism and
hence with
a left-wing tradition stemming from open-topped sports cars through
racing cars
to motorbikes. So much for analogical
parallels on the People's theocratic levels!
252. Dropping to the democratic levels we find
equivalent parallels, as discussed elsewhere, between the avant-garde
and
land-speed rocket cars on the one hand and ... socialist realism and
racing cars
on the other, and if I am not mistaken a similar parallel can be drawn
between
rock classical and hot rods, conceiving of the latter in the relatively
moderate terms of a 's(o)uped-up', or
modified, car -
one with additional streamlining, larger and wider tyres, bigger and
noisier
exhaust, psychedelic or graphic paintwork, tinted windows, and so on. Thus just as rock classical 's(o)ups up'
classical music through a combination of electricity, modern
instruments, and
rock-inspired musicianship, so hot rods are 's(o)uped-up'
cars,
cars
being comparatively bourgeois and/or petty bourgeois until such
time
as they take on the appearance of a hot rod.
Yet just as rock classical can remain quintessentially itself on
middle-ground diatonic terms or veer, like blues, towards either the
avant-garde above or socialist realism below, so hot rods can be either
relatively moderate or of a more extreme right- or left-wing tendency,
depending on whether the final appearance (and usage) is closer to a
land-speed
rocket car above or, alternatively, to a racing car below.
In the first instance, the 'hot rod' will
assume a long, low-lying, though probably encapsulated, form with small
and
narrow wheels, whereas, in the second instance, the form is more likely
to
approximate to the short, flat, open-topped design of a racing car,
with, by
contrast, large and wide tyres, better suited to track-racing or, at
any rate,
to taking fast bends. If a political
analogy is to be inferred in each case, then I would contend that the
centre-right
hot rod is of a right-wing Liberal Democratic equivalent, whereas the
centre-left hot rod indicates a left-wing Liberal Democratic
equivalent, each
of which are yet distinct from Nazi and Socialist extremes, and
therefore still
fundamentally super-realistic in constitution.
The only alternative political analogy to suggest itself to my
recommendation, in this context, is Ecology, but, as the reader will
have
discovered, I preferred to equate Ecology with the middle ground of the
People's theocratic levels, where electric blues and trikes
hold sway. Somehow, the notion of hot
rods and Ecology being of parallel ideological status doesn't appeal to
me; I
prefer to think of Ecology as a bluesy politics, superworldly
in a naturalistic rather than an artificial way. On
the
other hand, Liberal Democracy suggests
a 's(o)uped-up'
mode of
democratic politics, the 'Liberal' equivalent to the 'rock' essence of
rock
classical and to the 'hot' essence of hot rods.
253. Impossible not to see a connection between the
fierce, driving drum beats of heavy rock and the regular thuds of
workmen
hammering. Somehow it seems plausible to
contend that such music to some extent reflects a workman's
occupational
lifestyle and therefore should especially appeal to him.
254. We live in an age of
immorality, as pertaining to the ubiquitous spread and entrenchment of
materialism, whether ideological, scientific, or industrial. Immorality is not concerned with a choice
between good and evil, as defined by Christian teachings, but with the
pursuit
of evil falsely conceived or recognized as good. Immorality
is
a materialistic darkness, yet
such darkness is taken for the light.
The devils are in hell and at one with it. They
are
not strangers to it or outsiders
blown in from higher regions. They know
nothing else and, in all probability, never will know anything else. Yet hell is not something in another world,
these days, but ... here in this one, as signified by the modern city,
the
urban sprawl of artificial materialism, with concrete and steel
especially
predominant. Immorality is the ethical
norm of this proletarian and largely socialistic hell.
But men were once different, and in some
countries and classes they continue to be so.
There was morality, or the choosing of good (as laid down by the
Church)
over evil, the turning away from evil in the name of good, the
upholding of good as an idealistic norm.
For if immorality is
materialistic, then morality is distinctly idealistic, peaceful instead
of
violent, cohesive instead of disjunctive, co-operative instead of
competitive,
ascetic instead of hedonistic - a wavicle
rather than
a particle persuasion. Morality pertains
to Heaven and the desire to establish a heavenly society in the world,
to make
the world approximate, no matter how imperfectly, to the '
255. But since there is no
contiguity between idealism and materialism, no connection between
Heaven and
Hell, so it was necessary for the world to establish and assert itself,
before
the evolutionary descent from earthly heaven to earthly hell could
properly
materialize. This it did on the basis of
amorality, or a refusal to choose good over evil as a matter of
principle but,
rather, to choose between alternative options on the basis of worldly
expedience, which is commensurate with realism and thus with the
twilight
relativity standing in-between the light of idealism and the darkness
of
materialism, a purgatorial stage in between Heaven and Hell which finds
its
environmental mean in the town, conceived as a provincial compromise
between
country and city, and its ideological correlations in Protestantism and
Liberalism - the former symptomatic, more specifically, of a neutron-wavicle good, the latter ... of a
neutron-particle
evil. Amorality isn't concerned with
worldly approximations to Heaven, nor even to its diabolic antithesis,
but with
the furtherance and consolidation of worldly interests, making an ideal
of the
world conceived as a dualistic compromise between unworldly extremes,
whether
rural or urban, natural or artificial, transcendent or mundane, rich or
poor. Hence an atomic relativity between
proton-wavicle Culture (in the Spenglerian
sense of the term) and electron-particle Civilization, a Teutonic
compromise,
one could argue, between Latin idealism and Slavic materialism, church
and
state. A lower heaven has been
superseded by a higher hell via an intermediate world, and the result
is the
immoral materialism one sees all around one in the great cities of the
contemporary West, the decline, to the point of extinction, of idealism
and the
correlative reduction of everything to the lowest-common-denominator
... of
materialistic evaluation. André Gide's influential novel The
Immoralist
set the seal on contemporary life, and anything which is not immoral
but amoral
or, worse again, moral will be judged obsolete and unworthy of serious
consideration, particularly in the Anglo-Saxon countries.
Wise men are now adjudged fools and fools
alone considered wise; one's commitment to materialistic vulgarity a
testimony
of one's 'smartness', a mark of superior intelligence, a confirmation
of 'hippness'!
256. And so the devils, who are at one with their
hell, bespatter themselves in their own commercial filth and call it
enlightenment, pull grotesque faces in the name of proletarian
humanism, and
proudly parade their materialistic immorality throughout the sordid
kingdom of
their urban hell. I look on as an
idealistic
outsider, a modern Dante traversing the nether regions, an exile from
both
country and class, and though I suffer the tongues of flame which lick
my
battered body and bruise my weary mind, still I am distinct from them
myself,
not being of the flames but a stranger among them who is sometimes
mistaken for
a flame, so badly burnt does my body appear!
But I press on, ignoring the snide presumption and false wisdom
of those
who are at one with their red flames and consumed in the fires of an
urban hell. I press on towards the light
ahead, the light
of superidealism in the superheaven
of Social Transcendentalism, thanks to the lesser light of my own
enlightenment, which guides me towards the greater light to come and
prevents
me from stumbling by the wayside into the evil darkness of contemporary
hell. Like Dante, like Bunyan's Pilgrim,
I press on, a lone idealist among the legions of materialists, and one
day I
shall climb out of the hell into which I was exiled by cunning devils
in
angel's disguise and ascend towards the light of Heaven, the superheaven of the Centre, which will stand to
the superhellish city of democratic
modernity as the Church
once stood to the subhellish castle of
autocratic
antiquity - a symbol and foretaste of ultimate Heaven, a heavenly
sanctuary in supermoral blessedness, the
representative of an electron-wavicle
idealism.
257. A hard-line idealist, particularly when Irish,
would probably prefer the subheaven of
subconscious
proton-wavicle idealism to the superhell
of new-brain electron-particle materialism, and thus fight shy
of hard-line republicanism. Idealism is
so strongly rooted in
258. Fame, wealth, and power: three goals in life;
though men usually want one of the three in particular, depending on
whether
they are inherently idealistic, realistic, or materialistic, which is
to say,
given to a divine bias, to worldliness, or to a diabolic bias. Those who want and achieve fame, usually
through one of the arts, are the idealists; those who want and achieve
wealth,
usually through business commitments, are the realists; and those who
want and
achieve power, usually through politics, are the materialists. Of course, there are overlappings;
for
fame
often brings wealth and wealth ... power. But,
generally
speaking, successful men
remain primarily one of the three, and can be known and judged
accordingly.
259. In heterosexual
relations there can be three motives for having intercourse: namely
pleasure,
propagation, or power. Pleasure centres
on the orgasm. Propagation centres on
conception. Power centres on
manipulation. Usually men have one of
the three motives in mind at any given sexual time and on a fairly
consistent
basis, depending on whether they are inherently idealistic, realistic,
or
materialistic. The first motive pertains
to the Divine (on the plane of alpha/positive sensation), and is
accordingly
idealistic. The second motive pertains
to the world (conceived naturally), and is accordingly realistic. The third motive pertains to the Diabolic (on
the plane of alpha/negative sensation), and is accordingly
materialistic. Sexual idealists simply
view women as a means
to orgasmic pleasure. Sexual
materialists obtain pleasure through the physical subjugation of
women's
bodies, which usually entails pain (whether physical or mental) for the
women
concerned. Sexual realists, while not
entirely immune to pleasure or power motives themselves, are generally
more
disposed to utilitarian considerations, regarding intercourse as a
means to a propagative end.
They are inherently natural, whereas the other two categories of
heterosexual males are respectively supernatural and antinatural,
if, as a rule, on relatively moderate terms ... in conformity with the
inherently moderate and hence middle-ground nature of heterosexual
activity. However, the most interesting
inference these contentions point to is
that, in the
alpha-based guise of the Father, God's interest in sex begins and ends
with
pleasure. He neither planned nor
encouraged what may happen afterwards, which, as
pregnancy,
is purely an affair of the world, of naturalistic realism. People who imagine that the Father -
theologically identified with proton-wavicle
pleasure
- had a hand in propagation ... debase the Divine to the level of the
world. For divinity begins and ends in
idealism, no matter to which evolutionary stage of the Divine one is alluding.
260. The penis is the focus of positive sensation no
less than the heart is the focus of positive emotion and the brain the
focus of
positive feeling. Essential attributes
of the Father, the Son, and the Holy Ghost, as it were, in ascending
stages of
physiological correlation.
261. Selfless service, particularly on the level of
advice, is a woman's idealism; motherhood her realism; and promiscuity,
or
whoredom, her materialism. In general,
women can be recognized as primarily belonging to one of these three
categories
and evaluated accordingly. As in the
case of men, there are good, bad, and middling women.
Some are angels and some sluts, others -
perhaps the great majority hitherto - are something in between, which
is
nevertheless distinct from a combination of the other two.
262. Only a radical Feminist would make the mistake,
from an objective standpoint, of reducing men's relations with women to
the
lowest-common-denominator ... of power.
For Feminism is to sex what Socialism is to politics: an extreme
left-wing evaluation of life (in this case men) which fixes upon the
lowest
absolute ... as pertaining to materialism.
Like Socialism, Feminism is necessarily discordant and
disruptive -
harmony no longer supporting or defining melody but rebelling against
it and
becoming increasingly independent, and hence discordant, in the course
of
time. An aspect of
Western decadence - anarchic, barbarous, diabolic.
Not that I have anything against sexual
equality, provided that it is based on the very sound logic of female masculinization, i.e. on the ongoing masculinization
of the female in accordance with an evolutionary progression from
proton and
neutron and/or atomic to electron criteria.
A woman who (within reason and on honourable terms) acts,
dresses,
works, and thinks like a man cannot be treated as a woman. In effect, she has become a man, if (in
relation to real men) a lesser one.
Simone de Beauvoir and Jean-Paul
Sartre may
each be on the masculine side of a feminine/masculine atomic dichotomy,
as
pertaining to dualistic tradition, but de Beauvoir
trails behind Sartre on that side; he is the greater man with the
greater brain
and intellectual achievement. So it
generally is between 'liberated women' and contemporary men.
263. Sometimes, when it appears that one is
contradicting oneself ... it is really that one is being true to the
inherent
relativity of human and, in particular, atomic life, where two views of
a given
subject usually count, albeit (and this is the crucial point!) not to
the same
extent. There will be a major view and a
minor view, in other words one which is predominantly correct or valid
and one
which, by contrast, is only partly or slightly true - correct in a
subordinate,
subsidiary way. Obviously it is the
major view which counts for most; but the minor one can't be entirely
dismissed
as irrelevant - at any rate, not while relativity still prevails in the
world. Only when human life has
progressed to a truly absolute, free-electron stage of its unfolding
... can
one view alone prevail, and, needless to say, to the exclusion of its
rival. In the meantime, progress is made
by expanding
the spiritual view at the expense of the material one, overcoming
dichotomies
in the name of the highest absolute.
264. Supermusic begins
where music ends - on an electric and largely group-oriented basis,
whether in
jazz, blues, or rock. Nineteen sixty-seven
is as good a date as any for the advent of supermusic,
which
alone
pertains to free-electron criteria and which has superseded, on a
class basis, the atomic music of such late-classical composers as Tippett, Shostakovich, Bernstein, Rubbra,
Walton, and Berkeley, not to mention the post-atomic avant-garde music/supermusic (acoustic/electronic) of composers
like Boulez,
Stockhausen, Tavener, Cage, Bedford,
Riley, and Kagel. Supermusic is the antithetical equivalent of submusic - that pre-atomic music of medieval
minstrels and
small ensembles.
265. The ultimate kind of writing should combine and
treat of as many different subjects as possible, dovetailing them into
a
collective format commensurate with an intellectual convergence towards
the
Omega Point. Thus it will combine
philosophy, literary criticism, musicology, aesthetics, psychology,
sociology,
sexology, history, politics, religion, science, art, theology, etc.,
and treat
of them on a uniform and progressive ideological basis.
Such an omega literature is beyond the
separate strands of individual disciplines, the culmination of all
intellectual
evolution in an eclectic universalism that transcends the particular.
266. The highest
literature, being idealistic, is ever moral.
It attests to moral choice, both with regard to things and
situations. The good is upheld at the
expense of the bad, the high at the expense of the low.
The author chooses what he considers worth
selecting, on the basis of moral excellence, from the multiplicity of
available
options; he becomes a measure of taste.
Not so with the lowest literature which, being materialistic, is
ever
immoral, specifically dwelling on the bad and low to the detriment of
everything good and high, not so much a conscious choice between
alternative
options ... as an inability not
to favour
the lowest option, which is subjectively regarded as the only
possibility. Hence, to
always make the wrong
choice and
to regard this wrong as alone right.
But in between comes the middling literature which, being
realistic, is
ever amoral, neither specifically committed to the right choice nor to
the
wrong one, sometimes favouring the good, sometimes the bad, at other
times
refusing a commitment either way - here high/there low, indifferent to
each and
treating them on an equal basis, irrespective of moral worth. A worldly literature coming in-between divine
and diabolic extremes which, in rejecting heaven, paves the way for the
literary hell to follow, of which we are only too familiar!
267. Modern Realism is to painting what rock
classical is to music - a radical Liberal Democratic equivalent
sandwiched
in-between extreme right-wing avant-gardism, such as Op Art and
Kinetics, and
extreme left-wing Socialist Realism.
Petty-bourgeois art attains to a climax on the antithetical
bases of
Abstract Impressionism (Post-Painterly Abstraction) and Abstract
Expressionism
- idealism and materialism, while bourgeois art achieves a face-lift,
so to
speak, with Modern Portraiture, a species of traditional realism. But Modern Realism is on the People's
democratic levels of serious art, if on comparatively moderate and,
hence,
middle-ground terms.
268. Beyond the People's democratic levels of
serious art we find the theocratic levels corresponding to jazz, blues,
and
rock, with 'super' manifestations of idealism, realism, and materialism
respectively, and if the highest or idealistic level can be
characterized by
allegiance to the freest possible light art, namely laser art, and the
lowest
or materialistic level by allegiance to sculptural light art, or art
employing
light bulbs (usually in tight clusters), then it seems not implausible
to
contend that the realistic level in between (corresponding to electric
blues)
may best be characterized by the use of holography, or the projection
of
representational images, called holograms, into space through
refraction of
laser energy from an object aligned with mirrors, so that the
projection
appears so life-like or composite as to suggest the original object. Thus a kind of theocratic
realism in between the idealistic and materialistic extremes of free
light art
and sculptural light art, which suggest jazz and rock in relation to
blues. Yet just as jazz can be
transmuted into
rock-jazz and rock into jazz-rock, assuming Social Transcendentalist
and
Transcendental Socialist equivalents respectively, so free light art
and
sculptural light art can be transmuted forwards in a compromise way,
with
similar political implications - the free, or jazz equivalent,
acquiring a
'rock' dimension through the use of slender plastic tubing which can be
bent or
twisted into squiggly patterns of a curvilinear design, while the
sculptural,
or rock equivalent, acquires a 'jazz' dimension in the form of neon
lighting,
which stretches through long tubes of a less tractable or malleable
nature,
indeed through hard tubes which imply a sculptural connection and thus
underline the predominating materialism of this type of People's
theocratic
art, an art best described as light sculpture in view of its
materialistic
bias, which is commensurate, so I maintain, with Transcendental
Socialism, in
contrast to sculptural light art, the subordinate malleable materialism
and
preponderant neon idealism of which confirm a Social Transcendentalist
equivalent.
269. Although they may not consciously admit it to
themselves or indeed to one another, most parents-to-be would rather
have a
child of the opposite sex to which they belong, i.e. the husband would
rather
his wife conceived a daughter and, conversely, the wife would prefer to
conceive a son. This is because the
sexes are naturally drawn to their opposites in adult life, and the
father can
therefore look forward to additional female company about the house
whose
beauty will be developing while his wife's beauty is fading, whereas
the mother
can look forward to additional male company about the house whose
strength will
be developing while her husband's strength is declining.
In each case, self-interest would appear to
be the deciding factor. Yet fear of
being disappointed on the day (of birth) is doubtless a cogent reason
why
parents-to-be rarely come down firmly on a preference one way or the
other -
not to mention fear of giving offence to the opposite partner.
270. We live in an age of transition between natural
food and artificial food, including vitamin tablets.
For the more idealistic of us, it is almost a
moral obligation to indulge in the latter as much or as often as
possible, and
few indeed are the days when we are not spooning some at least partly
synthetic
food, like flavoured yoghurt, into our mouth or dropping one or more of
the
ever-growing variety of vitamin pills and/or capsules down our throat. The natural is increasingly being superseded
by the artificial in these and other contexts, and it would be a mark
of the
grossest unreasoning conservatism or the most boorish reaction to
eschew the
benefits of artificial food in the name of some easily recognizable
fruit or
vegetable. Among the more idealistic
people such natural food is virtually taboo, its consumption a proof of
class
backwardness or unenlightened idiocy ... to be treated with the
contempt it
seemingly deserves! Burgers, hot dogs,
chips, packet mash, fish cakes and/or fingers, crisps, flavoured
yoghurts,
cream and/or processed cheeses, sweets, cakes, and biscuits form the
staple
diet of these evolutionary trailblazers, a diet which is supplemented
by such
vitamin pills and/or capsules as are considered necessary to compensate
for the
lack or reduction of natural vitamins, as relative to the smaller and
more
compact synthetic meals of today. Thus
while the natural is being squeezed out the artificial is expanding,
and who
knows but that the latter may not altogether supersede the former one
day,
becoming an end-in-itself, not just a dietary supplement, as at present. Yet that would presuppose considerable
changes for humanity in the meantime, which would render the natural
unnecessary. For the foreseeable future,
however, such comparatively natural synthetic foods as burgers, fish
fingers,
and chips will continue to be supplemented by tablets and/or capsules
in the
preservation, depending on the ratios of greater (artificial) to lesser
(naturalistic) synthetic foods, of either Social Transcendentalist or
Transcendental Socialist equivalents - the former somewhat more pill
orientated
(with a capsule theocratic) than the latter.
271. One of the main arguments of my work, as
recorded in successive texts, is the insistence that human life, as we
know and
have long endured it, is but a means to a higher end, namely the life
forms of
the coming post-Human Millennium, which I have respectively defined as Superbeings and Supra-beings, or brain collectivizations
artificially supported and sustained on the one hand, and new-brain collectivizations no-less artificially supported
and
sustained on the other. Yet even the
first of these two stages of post-human life could not be attained to
all at
once, in one great evolutionary leap from humanity as we know it, but
should be
viewed as a goal towards which man (particularly in his proletarian
manifestation) is gradually evolving on the basis of ever-more
artificial
criteria. For just as primitive man's
evolution from apes was not achieved in a day but, rather, took
millennia, so
transcendental man's evolution towards our envisaged brain collectivizations
of the post-Human Millennium cannot be achieved in a day but will take
decades,
if not centuries, of ongoing evolution, during which time artificial
parts and
synthetic blood will become more pervasive, as the natural is
contracted and
the supernatural expands, and possibly to a point where the latter will
predominate over the former in cyborg
intimation of
still greater things to come. Already,
since the late-twentieth century, such supernatural phenomena as
mechanical
hearts and artificial blood are scratching the scientific surface, and
I am
confident that it won't be long before they become a viable alternative
to the
natural variety, irrespective of short-term failings or controversy. In such fashion, the human life-span could be
greatly extended, though not for its own sake (bearing in mind the
spiritual
limitations of human life) but, rather, as a means to the higher end
(in
relation to man) of the post-human life forms, which would be
engineered out of
existing cyborg (superhuman?) life,
thereby
maintaining an evolutionary continuum of eternal life from the latter
stage of
the ultimate civilization through the Millennium-proper of post-human
life to
the heavenly Beyond ... of the spiritual transcendences and,
eventually, the
Omega Absolute, or ultimate spiritual entity, itself.
272. On the subject of artificial blood, about which
I read in Le
Monde some time ago, it would more
accord, if developed far enough, with a radically supernatural and
free-electron society than ever natural blood could, given the inherent
alpha-stemming, proton, and royalist connotations of the latter, which
I feel
would be somewhat out-of-place in, and therefore irrelevant to, an
omega-aspiring society of inherently classless constitution, where
artificial
criteria should ever preponderate, and, eventually, to the total
exclusion of
anything less - the natural heart not excepted.
Individual artificial hearts would be a stage on the road to the
larger
and collective artificial 'heart', or pump, used for the purpose of
pumping
artificial blood, artificial oxygen, synthetically derived vitamins,
etc.,
through the brains of the more-advanced life forms of the post-Human
Millennium
via such artificial 'veins', or transparent plastic tubings,
as were deemed necessary to the maintenance of a uniformly high level
of
supernatural life. Serving upwards of a
hundred brains and/or new brains at once, this ultimate mechanical
'heart'
would be considerably more powerful than any of the individual
mechanical
hearts used in the cyborg-oriented run-up,
or
transition, to millennial life-proper.
273. Doubtless natural terms like heart, blood,
veins, etc., will be superseded, in the course of supernatural time, by
artificial terminology such as pump, synthetic plasma, and plastic
tubing;
though superheart, superblood,
and
superveins would not be entirely
inappropriate in
describing such artificial phenomena.
274. Some would argue: better a beautiful lie than
an ugly truth. But I say: better the
ugly truth of the State than the beautiful lie of the Church, if it is
a means
to the beautiful truth of the Centre.
Better electron-biased atomic particles than proton-wavicles,
if the former are used as a means to an electron-wavicle
end. For what began in proton particles,
as the Kingdom, must end in electron wavicles,
as
the
Centre, if man is to achieve the full-gamut of his earthly evolution. No greater contrast than this could be
imagined where human life is concerned; though apes and Superbeings
(as defined above) are of course further apart, if still less further
apart
than trees and Supra-beings (as also defined above), which, in turn,
are less
further apart than soulful globes (planets/suns/stars) and spiritual
globes (or
free-electron transcendences), the latter of which will gradually
converge
towards one another and, in the process, expand into larger wholes,
culminating
in a definitive, or omega, spiritual globe - the most radical
antithesis
possible to the inception of the Universe in the alpha-equivalent
primary
stars.
275. The only alternative
to perpetual change, in life as in evolution, is stasis and death. Those who lack or oppose an evolutionary
perspective are the living dead, set in a mould and fossilized by it. We do not live to change; we change to
live. Those who change the most are the
most alive.
276. Sense in which bicycles are a traditional
popular mode of People's road transportation, analogous to the popular
standing
of folk music. Yet just as folk music is
superseded or, as some would argue, rivalled by pop music in the course
of
evolutionary time, so bicycles are superseded and/or rivalled by mopeds
which,
in spite of their nominal automotive status, allow for and to a certain
extent
are dependent upon pedalling, much as pop music allows for or requires
singing
in spite of its use of electric instruments - seemingly at loggerheads
with the
natural, i.e. the voice. Thus while
bicycles aren't exactly anachronistic in an open society, they are
somewhat less
than proletarian in relation to mopeds (like folk music in relation to
pop
music or, for that matter, folk art in relation to pop art).
277. If, in their streamlining, small private
aeroplanes are idealistic in relation to small private helicopters,
which, on
account of their greater bulk, suggest a materialistic alternative,
then it
seems reasonable to contend that small private gliders reflect an
aeronautical
balance between these antithetical options and are accordingly
realistic, which
is to say, supernaturalistic in an
Ecological sense,
closer to the trike, in conception, than
to either
scooters or motorbikes; a middle-ground mode of serious air
transportation,
flanked by more powerful extremes.
Gliding, then, would be the aeronautical equivalent of electric
blues,
which, as we have already decided, stands realistically in between
idealistic
jazz and materialistic rock: Ecology flanked by Fascism and Communism. And beyond these latter
extremes? Obviously Social
Transcendentalist and Transcendental Socialist equivalents, which could
only
take the form of less streamlined and more bulky private, or single-seater, jets on the one hand, and of less bulky
and more
streamlined choppers on the other, so that each extreme tends to
superficially
approximate to its opposite while still remaining essentially itself -
the old
paradox of stripped-down scooters and streamlined motorbikes coming to
light
again, bearing in mind their ideological parallelism.
Certainly, the Social Transcendentalist jet
will have a larger and possibly all-round cockpit suggestive of a
concession to
helicopter design, whereas the Transcendental Socialist chopper will be
so
slender as to evoke a comparison with jet design, the cockpit area no
longer
noticeably wider than the tail but appearing all-of-a-piece with the
fuselage. So the idealistic and
materialistic extremes draw closer together without ceasing to be what,
in any
case, they fundamentally are: rock-jazz and jazz-rock equivalents. No question of a blend into some permanent
middle-ground. Gliders left behind, along
with the world or,
rather, Superworld.
278. Just as bicycles and mopeds were presumed to
signify popular modes of People's road transportation, so it seems
reasonable
to consider small air balloons and airships popular modes of People's
air
transportation, with similar evolutionary distinctions applying. Thus while the naturalistic air balloon would
suggest a folksy connotation on the level of bicycles and folk music,
the slightly
more artificial and partly automotive airship would suggest a popular
proletarian connotation on the succeeding level, as it were, of mopeds
and pop
music.... Not that either mode of air transportation is in regular use,
least
of all for purely utilitarian purposes like getting to work or visiting
friends. But air balloons no less than
airships have their fanatics, and such people would seem to indicate an
allegiance to strictly popular levels of aeronautics - the one
preceding the
other on a class-evolutionary basis.
279. Judged from a supertheocratic
angle, it is unlikely that ballooning would be given much encouragement
within
a Social Transcendentalist society; for, like bicycles, air balloons
would be
considered beneath the closed-society pale and, consequently, only fit
for
popular patronage within a democratic society by those who, consciously
or
unconsciously, identify with traditional atomic class hierarchies and
have not
turned their back on the bourgeoisie in pursuance of a uniquely
proletarian
popular theocratic culture on the level of airships, mopeds, pop music,
and so
on, all of which exist alongside the rather more serious theocratic
culture of
the People's elites - the 'freaks' as opposed to 'straights'.
280. Just as folk music leads to pop music, so folk
art leads to pop art, the latter a more evolved manifestation of
popular
People's art, using new materials, techniques, themes, and settings -
galleries
not excepted. Less conceptually radical
than light art, pop art is nevertheless more on the popular theocratic
than
democratic level, if stemming, in its painterly manifestations, from
democratic
precedent, including folk art. Popular
proletarian culture is never as radical as its serious counterparts,
primarily
because the broad masses are inherently conservative or, which amounts
to the
same thing, mediocre, although they aren't all necessarily middle
ground. Just as it is possible to be left,
centre, or
right on the serious theocratic, not to mention democratic, levels, so
the
popular masses are divisible on a similar tripartite basis, if never so
radically, however, as in the case of the serious elites.
To take a single example: bicycles come in a
variety of shapes and usages ... from racing bikes and tourers
to track bikes, with left-wing, centre, and right-wing implications
respectively - handlebars slanted down, straight, or slanted up ... as
the case
may be. Yet, doubtless, all bicycles are
somehow radical compared with the tricycle, which suggests an analogy
with
three-wheeled cars and trikes.
281. Broad-mindedness isn't necessarily a mark of
merit, since it can too easily be identified with an open-society
toleration of
alpha-stemming and traditional phenomena.
Better to be narrow-minded in a contemporary and progressive
sense, with
especial regard to omega-aspiring and revolutionary phenomena, than to
cultivate a broad-minded toleration of things past or passing. Rather a deep narrowness, commensurate with
free-electron criteria, than a wide broadness symptomatic of an atomic
comprehensiveness. Wiser the pure in
spirit than the sullied in flesh!
282. The supernatural is
what lies beyond the natural, not what precedes it.
That is why I always refer to proton
absolutes in terms of the subnatural,
since protons
precede atoms no less than electrons succeed them, the hellish leading
to the
world, with its organic materialism, and the heavenly evolving out of
it, as
supernatural phenomena gradually displace natural phenomena, and
free-electron
criteria duly emerge. In the
evolutionary trinity of divinities from the proton-wavicle
Father through the neutron-wavicle Christ
to the
electron-wavicle Holy Spirit, the Father
pertains to
the heavenly subnatural, Christ to the
heavenly
natural, and the Holy Spirit to the heavenly supernatural.
It is this third stage of divinity which is
truly divine, since the only one appertaining to genuinely heavenly, or
free-electron, criteria. The Creator - a
theological abstraction from the central star of the Galaxy - may be
paradoxically
said to signify a diabolic level of the heavenly in proton-wavicle
absolutism, whereas the Devil (Satan) - an abstraction from the sun -
may be
said to signify a truly diabolic level of the hellish in
proton-particle
absolutism. On the alpha levels of
evolution, both Heaven and Hell burn in remorseless proton-proton
reaction,
separated only by wavicle/particle
distinctions owing
more, I dare say, to theology than to science.
283. Yet even if the central star of the Galaxy - as
of any galaxy - is not radically different in atomic constitution from
the sun,
it must burn in a different way with a purer flame, as befitting its
immense
size and position in the Galaxy, which enables it to rule over the
millions of
lesser stars, including the sun. Doubtless
it is that great central star which, in the theological guise of the
Creator,
has served as the traditional focal-point of supreme being for
alpha-stemming
humanity, whose concept of being, while less than genuine, was rooted,
willy-nilly, in the seeming fixity of the ruling star of the Galaxy, as
well,
of course, as in its stellar immensity and paramount galactic
importance. Certainly, whether or not one
believes in God
as a theological extrapolation from this central star, the star in
question
exists, in conjunction with the millions of other galaxies whose
central stars
are no less supreme beings in their own cosmic right, adding-up to a
'polytheistic' multitude of ruling stars, a situation which accords
with
alpha-constituted reality. Well, stars
are stars and, not being pagan, one doesn't have to attach any divine
or, for
that matter, diabolic significance to them these days, nor
theologically
abstract God ... the Father from a cosmic source (the central star of
the
Galaxy) and place a Satanic Devil (abstracted from the ruling star of
the Solar
System) in particle opposition to Him, opposing unseen idealism with
all-too-apparent materialism in the historical struggle which
inevitably ensues
between 'the Divine' and 'the Diabolic' in the realistic world. Nowadays most of us (city-dwellers in
particular) are too evolved to be interested in an alpha-based God, not
to
mention an alpha-based Devil; for we are more on the electron side of
evolution, and accordingly hostile or indifferent to proton-based
criteria
and/or phenomena. Even the neutron
middle-ground, so dear to Protestants and Liberals, is irrelevant to
us, a
worldly thing that we cannot relate to, a relativity falling short of
our
evolving absolutism, a tradition which, wherever it survives, evokes
the class
enemy, capitalism and imperialism lurking dangerously close behind,
like an
evil shadow cast over the Church by Christ's own diabolic and worldly
opponent,
the Antichrist! No, it is not the
neutron wavicles of Christ, still less the
proton wavicles of His Father, but the
electron wavicles of the Holy Ghost which
accord with our ongoing
evolution towards a free-electron absolutism and are truly
supernatural, the
heavenly goal of all evolutionary striving.
284. And yet, just as the Devil exists in
proton-particle opposition to the Father and in neutron-particle
opposition to
Christ, so He can be said to exist in electron-particle opposition to
the Holy
Ghost and/or its Messianic advocate, manifesting, through Marx and
Lenin, in
the proletarian materialism of socialist republicanism and, not
surprisingly,
in staunch opposition to 'God building', or that which would entail a
transcendent aspiration and, in the process, the supersession
of man by post-human life forms - a rather more Nietzschean
than Marxian proposition! No less than
capitalism was the materialism lurking behind Christian idealism,
socialism is
the more evolved, attenuated, and collective materialism lurking behind
transcendental idealism, and though it cannot be entirely abolished or
vanquished in the foreseeable future, it can and should be subordinated
to its
correlative idealism, so that Social Transcendentalism rather than
Transcendental Socialism is the ideological consequence, and
supernaturalism
accordingly takes precedence over antinaturalism. Yet Social Transcendentalism is not just a
compromise between Socialism and Transcendentalism; it is the highest
form of
theocracy, the supertheocracy of the
sovereign People
who, in desiring or accepting Centrist upgrading, assume collective
divinity on
the level - necessarily crude initially - of the Holy Spirit, a level
which
would be refined upon in the course of evolutionary time, as the People
were
transmuted, via a cyborg transition to the
post-Human
Millennium, into the first of the millennial life forms, the superbeingful brain collectivizations,
and
these
in turn were transcended in the supra-beingful
new-brain collectivizations, with the
possibility of
an ultrabeingful extrapolation pending
transcendence,
and so on, towards the Omega Absolute, or definitive transcendental
culmination
of all heavenly evolution in the ultimate spiritual globe of a unity
supreme, a
truly supreme beingfulness - the
furthermost reach of
the supernatural!
285. Thus out of the sovereign People, with their
electron bias, comes Heaven, crudely and rudimentarily at first, but
destined
to grow ever purer and more transcendental in the course of Centrist
time,
until pure spirit alone exists and fills the cosmic void with its
divine
perfection. Damned to republicanism,
with its electron-particle essence, the People can be saved by
the
electron wavicles of the Centre. All they need do, when the opportunity
arises, is to democratically indicate their willingness for it and
thereby use
their political sovereignty as a means to the religious sovereignty
above, the
ultimate sovereignty which it will be the Messianic Leader's duty to
serve. He will take upon himself the
burden of their political sovereignty and thus free them for the spirit. Like Moses, he won't enter the 'promised
land' (of the highest sovereignty) himself; he makes it possible. A divine sacrifice for his
'chosen people(s)'.
286. To think of life not
politically, still less economically, but religiously.
That is the mark of an idealistic people,
that is the best way of living one's life, and admirable is the man who
can
continue to base his life on that principle even when living among
materialists, not allowing himself to be swayed or corrupted from the
heavenly
path by economists, whether capitalistic or socialistic, but
subordinating
material considerations to his spiritual welfare. The
higher
man lives for the spirit, and all
else is but a means to the perpetuation of his spiritual end.
287. To think of freedom not as an end-in-itself but
as a means to a new end, a higher order.
For without order there can be no civilization.
It is the 'free for' rather than the 'free
from' which counts for most, the freedom for and in a new order, the
establishment
of a more evolved centrality in the wake of the revolt against an old
and
decadent centrality which entailed the freedom to dissent, to act, to
change. Yet in and for itself freedom is
of little evolutionary consequence - a dead-end of anarchic wilfulness,
a
worldly limbo betwixt Heaven and Hell.
Men are more sensible, as a rule, than to pursue freedom for its
own
sake. They prefer to step into a new
order, a new society in the wake of the old one, and thus achieve a
commitment,
acquire direction, become bound ... in accordance with human essence. The perfectly bound, not the imperfectly
free!
288. Anarchism is a doctrine of fools, of those who,
in their moral ignorance, prefer
freedom-for-freedom's
sake to freedom as a means to a new binding.
Political flotsam-and-jetsam who revel in disorder and chaos! Yet all the genuinely revolutionary struggles
of our time are motivated by the desire to create an electron-biased
order at
the expense of declining atomic orders, a centrality based on the
absolute
rather than, as traditionally, on the relative - a People's as opposed
to a
bourgeois centrality. Such an
electron-biased order, whether deriving from Marx or Nietzsche, and
therefore
Communist or Fascist, materialistic (particles) or idealistic (wavicles), does not mean that the People are
free, as
proletariat and/or superfolk, to do what
they like,
to wander everywhichway or in no
particular
evolutionary direction at all but, on the contrary, that they are free from
neutron
and/or proton oppression for
the new
order, which necessarily regiments them according to electron criteria,
keeping
them bound to the new centrality in their own social/spiritual
interests. A political
giant, whether
of the Left or of the Right, binds the liberated People to a new order. He does not, like the political midgets, wish
them to remain in a stage of permanent chaos or, worse still, imagine
that
anarchy will automatically lead to order in due course, that, left
entirely to
themselves, the People will acquire or assume order.
Such men are no shepherds but ... black
sheep!
289. An omega literature of pure essence, all
'literary' appearances - description, narrative, characterization,
plot, etc.,
taboo, since involving an atomic compromise, a concession to
alpha-stemming
and/or particle frictions. No large gaps
between one entry (supernote) and another
but, on the
contrary, the utmost centro-complexification
-
relative to this new genre - of closely-knit, high-pressure ideas. More thought, and therefore truth, in a
smaller space; expansion of the spiritual paralleling contraction of
the
material, with a free-electron rather than an atomic level of thought,
the
electron entries packed closely together as befitting their spiritual
homogeneity: an omega ideal. So ends Devil
and
God, the text of the omega author for the omega age in which omega
truth will alone prevail!
